20 塾之前 次左面輅賓○矢弓之 軟墊先在階大在垂戈 前。 在之輅作面輅東之和 右前在階綴在房竹之 in the western apartment; and the spear of Tuy, the bow of Ho, and the bamboo arrows of Suy,--all in the eastern apartment. The grand carriage was by the guests' steps, facing the south. The next carriage was by the eastern steps, facing the south. The foremost carriage was in the front of the left lobby; and the next carriage was in the front of the right lobby. instrument transmitted from former times. By the western and eastern apartments we are to understand two rooms, east and west of the 路寢, forming part therefore of the private ‘the front carriage’the木格; and 次輅 'the next carriage (or carriages) in order,' both the 象輅 and the 革路. In this view he dif fers from all the old commentators. Gan-kwǔ, apartments. They were behind the of Ma Yung, and Wang Suh took the carriages in the‘rear hall,' and of larger dimensions. the par. to be those of the Chow Le in the order of their rank, the fourth, or leather carriage–the 兌之至東房-Tuy, Ho, and Suy were, chariot of war–being omitted, as inappropriate no doubt, famous artificers of antiquity, and distinguished respectively for the making of the several articles here mentioned. That is all we to the occasion. K'ang-shing had a view of his own. The大格 , was with him, as the others, can be said to know of Tuy and Ho, but Suy is the玉路, but the 綴格 was also a supposed to be the same with Shun's minister of Works. Ts'ae suggests that the various articles here enumerated were set forth not merely as relics of the empire, but as having been favourites with king Ching;-to keep up the illusion of everything appearing as if he were there alive. He gives also a good remark from Yang She (楊時,中庸傳):-宗器 於祭陳 之示能守也於顧命陳之 示能傳也, The articles of honour were set forth at the sacrifices, to show that the em- Chow Le, Bk. XXVII., on the duties of the 車 riages, which were of five kinds,一玉, 金, , and -i.e., the grand carriage or namented with gems; the second, ornamented with metal (gold, we may suppose); the third, ornamented with ivory; the fourth with leather and lacquered; the fifth, a wooden carriage, lacquered. Ts'ae supposes that all the five carriages are included in the text, the grand carriage being the (or, which is the more common designation);綴輅 (the counected carriage,' being the 金格:先格, 玉 路 No. 2, while the 先格 and the 次輅 were the象路 and a象路No. 2 (玉 I should 路之貳象路之貳). prefer to adopt the view of Gan-kwo and those who agree with him. There can be no satisfactory explanation given of the names 綴先 and, and our course is simply to translate them as we best can. The carriages were all arranged inside the Loo (路) gate; and this gives us some idea of the dimensions of the palace, or the ground which it inclosed, as two carriages could stand opposite to each other (and not close together, we may suppose) between the gate and the steps by which the hall was ascended. On the west of the hall were the guests ’steps, those by which visitors ascended; on the east were those appropriate to the host, the 主階, called here 阼階. The front of those steps was of course towards the south. The 爾雅 says-門側之堂 謂之墊 Halls by the side of the gate were called (We may translate 塾 by lobby.' Ts'ae observes that the carriages were thus displayed, as in the case of the screens, tents, and relics, that everything might be done as when the king was alive. The student will ask where they were brought from, and how they were brought inside the Loo gate. Of course 執西冕于人夾弁之惠二 戣堂執東冕爾執内 人 立一鉞堂執階戈四于雀 于人立一劉上人畢 東冕于人立一刃綦門執 21 Two men in brownish leather caps, and holding three-cornered halberds, stood inside the gate leading to the private apartments: Four men in caps of spotted deer-skin, holding spears with upturned blades, stood one on each side of the steps east and west, and near to the platform of the hall. One man in a great officer's cap, and holding an axe, stood in the hall near the front at the east end. One man in a great officer's cap, and holding a somewhat different axe, stood in the hall, near the front at the west end. One man in a great officer's cap, and holding a lance, stood at the they were brought, by the officer called 典路 四人至階-the綦弁 from their usual houses or repositories. How they were brought inside the Loo gate cannot be explained so clearly. Ming-shing says that from the Loo to the Kaou or outer gate there was a level way. This is not the case now in the structure of the large public buildings from which I have endeavoured to give a general idea of king Ching's palace. was dif ferent in form from the 雀弁, in being with out the surmounting cover. It was made of the skin of a spotted deer, probably the axis. The spear had a blade with upturned edge, projecting on one side from the base of the point. 堂廉日 (The side of the plat P. 21. Arrangement of guards about the gate form of the hall was called The two and hall. 二人至之内一年is stairs' are mentioned in the last par. We are sometimes used as a general designation for all coverings of the head used in ancient times. Here it denotes a leathern cap worn by guards, and which is figured something likea冕 having the surmounting cover, but no pendents attach ed. 雀弁sparrow cap, ie, acc. to Kang shing, with reference to the colour, which was | to conceive of a guard accoutred as described, standing near the platform of the hall on each side of the steps by which it was ascended. 一人至西堂—the 冕 here was of the same form as that worn by the emperor, pendents and the nature of the gems strung upon them. The critics are probably right in but distinguished from it by the number of the determining that the here was that worn like a male sparrow's head. The was a species of . a kind of spear or lance, sharp- by a大夫 or great officer,' having ‘five 矛. was a pointed, with hooks bending downwards (pendents with black gems.’ 鉞 is the com矛上銳而旁勾上銳所以 mon name for a battle-axe.' The 劉 象物之芒旁勾所以象物 weapon of the same kind, but with some peculi之生). Gan-kwǔ says the 恵 was 三隅 By 西堂 and 東堂 惠 矛‘a three-cornered maou' I suppose the point above the 'hooks' was fashioned in this way, which would make it more a halberd than a spear. We have seen that 畢門 is another name for 路門.These two men stood, each arity of form, which it is difficult to ascertain. we are to understand the portion of the front hall' or platform east and west, in front of the two 序 described on par. 19. K'ang-shing says: 序内牛 以前日堂此立於東西堂 on one side, inside the fifth gate, within which 者當在東西厢近階而立 everything yet described had been transacted. 也 ·人至西垂一哦 and 瞿, 太宗皆麻冕 ○蟻 裳邦賓麻于人工 入君階冕側冕于人 太帥麻臍黼階執西冕 •史位冕卿◎銳垂執 front and eastern end of the hall. One man, in a great officer's cap, and holding a somewhat different lance, stood at the front and western end of the hall. One man in a great officer's cap, and holding a pointed weapon, stood by the steps on the north. 22 The king, in a hempen cap and a variously adorned skirt, ascended by the guests' steps, followed by the nobles aud princes of States, in hempen caps and black ant-coloured skirts. Having 23 entered, they all took their places. The Grand-protector, the Grandhistoriographer, and the minister of Religion were all in hempen are described as being varieties of the spear or lance with three points.' I do not think that their exact form can be determined. See the figures in Ching Yaou-teen's (程瑤 田)考工創物小言, in the 皇清 經解卷五百三十七: The dict. defines 垂by堂之盡處近階者, arrive at any certain knowledge about the various arms here mentioned. Wang Suh contented himself with saying that the characters were names of ancient weapons.' Pp. 22-24. The announcement of the testamentary charge; and the manner of it. All was now ready for the grand ceremony and all the performers, in their appropriate array, take 'the extremities of the hall, near the steps.' their places in the hall. 22. 麻冕一 These men stood east and west respectively from the bearers of the 劉 and the 鉞. See Yaou-teen's 釋宮小記經解卷五 百三十五 一人至側階, –Ts'ae says that 銳 ought to be 鱿 after Ying-tă, and on the authority of the 訛 文, which, however, only defines the character as‘a weapon grasped by the imperial attend see Ana, IX., iii. 黼裳-the skirt of the emperor's dress on sacrificial occasions was variously adorned. See the ‘Yih and Tseih,'p. 4. The ‘axe' was one of the figures upon it, and Ying-tă supposes it is mentioned here, by synecdoche, for all the others. It may bé so; but I take 黼 as in p. 15. Ch'aou is here for the first time called 'king;' but still he goes up by the guests' steps,' not presuming ants' ( 侍臣所執兵).側階- 蟻裳 side steps ;' but both Ts'ae and Këang Shing | ‘ant skirts; meaning dark, like the colour of agree in saying that the steps on the north of ants. They all entered and took their places;" various ranks. 23. 太保至彤裳, -we can easily see how the three dignitaries the hall, of which there was only one flight are i.e., the places proper to them, according to their to be understood. Shing says:一側階,北 | 下階也在北堂之下側之 here mentioned should take the prominent part 言特北堂惟一階故曰側 階. So, also Ying-tă, who observes further, in the ceremony which they did. Their skirts were of a pale red colour (彤=纁),the 介 that 'of the seven weapons mentioned in this proper colour of their sacrificial dress. par. it is only the 戈of which we have any particular account. Of the rest we have no description. The names and forms of ancient and modern weapons being different, we cannot ‘the grand mace’(介=大), a cubit and 2 inches long, called also 鎭圭. See the Chow Le, Bk. XIII., on the duties of the 玉 下循訓揚王御秉由圭彤 用大臨末后王書阼上裳 答下君命憑册由階宗太 周命玉命賓 奉保 邦汝儿○階太同承 武天率 率嗣道曰臍史瑁 caps and red skirts. The Grand-protector bore the great mace. The minister of Religion bore the cup, and the mace-cover. These two ascended by the eastern steps. The Grand-historiographer bore the testamentary charge. He ascended by the guests' steps, and advanced to the king with the record of the charge, saying, 24“Our great lord, leaning on the gem-adorned bench, declared his last charge, and commanded you to continue the observance of the lessons, and to take the rule of the empire of Chow, complying with the great laws, and securing the harmony of the empire, so as to respond to and display the bright instructions of Wăn and Woo." east or emperor's steps, because the authority 人. It belonged to the emperor, and was one and the minister of Religion ascended by the of the emblems of his sovereignty. 上宗 –this was, no doubt, the minister of Religion, the宗伯 of Bk. XX., p. 9. In the Chow Le he is called, and immediately sub of king Ching was, as it were, in their persons, to be conveyed in the present ceremony to his son. is the testamentary charge which the historio grapher had written or graved on tablets by the sub-guardian's order ;-see par. 12. He ascended by ordinate in his department were the two the guests' steps, being only an employé in the premier's department. Other reasons for his doing so have been assigned;—unsatisfactorily. | 24. the nominative to this, as if what follows were what had ,‘saying.' Some make the 'This view may be rejected without been written. But this is not to be supposed. hesitation. 上宗 is the宗伯 par eminence, so denominated probably as superior to the two 小宗伯同 is defined爵名,‘the ken, as recorded in parr. 4–9. In presenting What was written was what the king had spo the record the historiographer made the brief speech which is here given. 道揚 name of a cup. It must have been some par 命=宣揚臨終之命 ticular cup which the emperor only had the right 命 to employ in sacrificing. 瑁,一see on the 汝嗣訓命汝嗣守文武 * Can. of Shun,' p. 7. This was what I have 之大訓, 'charged you to continue to keep called there a sort of frame by which the genuineness of the gem-tokens conferred on the the great lessons of Wăn and Woo.' difft. princes was tested' We see here that it 君周邦 to descend and be sovereign over was itself made of gem. We can easily under stand how the other tokens or maces could be the country (=empire) of Chow." 大 tested by it; but it is not explained how it was 十一大法 ‘the great laws' This clause applied to the The Grand-guardian seems to declare that the emperor was not 祭王乃忌四其予答王之 三受天方能末日再光 咤宿同威以而小眇拜訓。 上三○敬亂子眇興 25 The king twice bowed low, and then arose, and said, “I am utterly insignificant and. but a child; how can I be able to govern the four quarters of the empire with such a reverent awe of 26 the dread majesty of Heaven ?" He then received the cup and the mace-cover. Thrice he advanced with a cup of spirits; thrice he sacrificed; and thrice he put the cup down. The minister of Religion said, “ It is accepted.” absolute, but subject to certain constitutional | laws. Sëě Ke-seuen, however, would make 'the great law' to be that delivered by Shun to Yu in Pt. II., Bk II., p. 15. 6 Pp. 25, 26. Ch'aow's acceptance of the sovereignty. , derived from the eye and small, has the sense of 'little,' insignificant.' The repetition of it expresses that idea strongly. The whale expression眇眇予末小子 is a very humble designation of himself by the new emperor. 而亂亂 is in the sense of. The critics nearly all take =如,and complete the meaning一其能 如父祖治四方, can I govern the four quarters of the empire as my ancestors did? This does not seem to be necessary. 其能而亂四方一其何能 而治四方, according to a common usage of 而敬忌天威-comp.敬迓 comp.敬 天威in par. 6. 敬忌 occurred in Bk. IX., p. 19. 26. 乃受同瑁,一th e king received these things from the minister of Religion, who had taken them up to the hall. ‘He received them,’says Kang-shing, ‘one with each hand;' but we do not know the manner of the action. Nothing is said of his receiving the great mace,' which the guardian had borne up. No doubt he had received it, and 6 disposed of it somehow. 三宿三祭, 三咤-Ts'ae after Gan-kwǒ defines 宿 by 進爵 ‘advanced the cup' K'ang-shing says: 一宿肅也徐行前日肅宿 i. q., meaning to go gently forward.' The two definitions, it will be seen, may admit of a similar interpretation. When the king received the record of the charge he was standing at the top of the western steps a little eastwards, with his face to the north. The historiographer stood by king Ching's coffin, on the south west of it with his face to the east. There he read the charge, after which the king bowed twice, and the minister of Religion, on the south west of the king with his face to the north, presented the cup and mace-cover. The king took them, attendant, advanced with the cup to the place and having given the cover in charge to an between the pillars where the sacrificial spirits were placed. Having filled a cup, he advanced to the east of the coffin, and stood with his face to the west; then going to the spot where his father's spirit was supposed to be, he sacrificed, pouring out the spirits on the ground after which he put the cup on a bench appropriated for it. This he repeated three times. Such is the account of the ceremony given by Ying-tä, which must be nearly correct, if it be not so in every particular. He says three different cups were used, while we should rather suppose that e sacrifices were all made with one,-the 同which is mentioned. The account in this point, however, agrees better with the 三咤 咤 being taken in the sense of 奠爵 set down acup’There is a difference of opinion both as to the form and meaning of this character. On these points Ch'in Leih has said: ‘There are two explanations of 咤 Gan-kwǒ defined it as meaning, "to put down a cup;" and most scholars have concurred in his view. Soo Shih, however, considered that it meant “ to raise to the teeth without drinking," like 麼, in the par. below. At first I was inclined to agree with Soo, principally because of the‘mouth’(口) at the side of the character. Subsequent examination altered this view. 咤 is a mistake for with which the 說文 quotes the passage. ought not to be altered. Gan-kwo's explanation |