出太同祭拜宗同 出廟門 保拜嘧○人秉同 門降王宅大同、璋降 饗。 俟收答授保拜以盥 諸侯 拜宗受王酢以 宗日饗O太保 人同答授異保 卄七 27 The Grand-protector received the cup, descended the steps, and washed his hands. He then took another cup, and in his hand a half mace, in order to make the responsive sacrifice. Having given the cup to an attending officer, he did obeisance. The king 28 returned the obeisance. The Grand-protector then took back the cup, and sacrificed with it. He then just tasted the sacrificial spirits, returned to his place, gave the cup to the attendant, and did obeisance. The king returned the obeisance. 29 The Grand-protector descended from the hall, when the various articles were removed, and the princes all went out from the temple gate and waited. same in meaning, why should we not find one With the new cup and this mace the guardian or the other of them in the two contiguous par-| sacrificed to. I prefer to take the meaning as again ascended the steps以酢以報 祭, to return the sacrifice; here, it seems to me = 'to repeat the sacrifice,'' to offer a second sacrifice.' The young king had in his sacrifice acknowledged to the spirit of his father that he had received his testamentary charge; it now belonged to the Grand-guardian to inform the same spirit that he had communicated that charge. 授宗人同拜=以 :一宗伯乃傳神命而言日,授宗人而拜B 宗人 先王已饗之矣 we are to understand one of the employés in the dept. of the minister of Religion. The 'bowing' was to the Pp.27–29. How the Grand-protector conclue spirit of the departed king, represented probably ded the ceremony. 27. 太保受同一 by a tablet, where it was supposed to rest. The thehere must be that which the king had used. If we are to suppose with Gan-kwo that a difft. cup was employed for each libation, I should think that the may have been used to fill them. 降盥‘descended-ie, went down the steps, putting the cup back into a guardian could not bow, and carry the cup and mace at the same time; he therefore handed them to the attendant. 王答拜-the king returned the obeisance as for his father. 28. - -see on 咤 in the last par. 宅=居.The.Daily Explanation'expands basket (下堂反于篚)-and washed it into一退居其所立之位 拜王答拜,一as in the last par. Many critics, however, say that the bows were made to the new king, and returned by him for himself. I do not think this is unlikely. The critics his hands. It was customary to wash the hands before offering sacrifice. The is described as a half mace carried by ministers' (半圭 日璋臣所奉). Its make is called service described in this Book was one of an 邸 in the Chow Le, Bk. XX,典瑞.extraordinary character. 29. 收有 have not borne sufficiently in mind that the 司收撤器用, the proper officers re- | of the coffin and by the sacrifices, been conmoved the apparatus of the service.' 廟 verted into a sort of ancestral temple. 門,一this is the Loo gate, The private apart- 俟‘waited;' ie, they waited to have an ments had for the time, through the presence audience of the new sovereign. I append here the remarks of Wang Pih on this Book and the next. The difficult point on which he dwells will be found treated of on the last par. of the Announcement of king K'ang:一 心待骨肉而不肯起嫌 之以大公 公至正 所顧忌者 忌者也豈 覷俟門隙蠱 顧命康王之誥二書只當 什 姦宄餘孽覷俟門 正惑 心倡此一大變平成 命古所未有豈非 合爲一篇 其終中閒 全是 正其始 詞不多,王 始終之 載國 典謂之敘 論以為三 年之喪旣 賢夾輔王室所以處事制 懲創前日身履之變故出 心之然姦人之創防張大以暇而可易 意思之計乎 命其設施使内外 下之聖賢也以天下之聖 免後世 義當無毫髮之未盡周公 可畏哉雖日處變 當武王之崩也位冡宰擁 易以 去論然處 幼主 以君 臨天下謂宜鎭 不失其經是乃謂之權以 定天下如泰山之安周公 周公召公處變猶 以聖人之心待天下而不世之議權可易用乎古今 肯為嫌疑之防亦以聖人 善用權者伊尹一人而已 BOOK. XXIII. THE ANNOUNCEMENT OF KING K‘ANG. 皆二稱 右東八太 再臣奉皆方應保出 拜衞圭布諸門 稽敢兼乘侯左西應 首執幣,黃元 王壤日朱應公 義寛一賓門率侯 康王之誥 王出在應門之内 1 I. The king came forth and stood in the space within the fourth gate of the palace, when the Grand-guardian led in all the princes of the western regions by the left half of the gate, and the duke of Peih those of the eastern regions by the right half. They then caused their teams of light bay horses, with red manes and tails, to be exhibited; and the princes, raising aloft their secptres and other presents, said, "We, your servants, defenders of the throne, venture to bring here the productions of our territories and set them forth." With these words, they did obeisance twice, bowing their heads to the earth. The king, righteously continuing the virtue of his predecessors, returned their obeisance. THE NAME OF THE BOook.. -康王之 誥‘The Announcement of king K'ang.' We have seen, on par. 7 of the last Book, that K'ang was the honorary posthumous title conferred on Ch'aou, the successor of Ching, and was an abyss, a fountain, sending forth its waters' (淵源流通日康); or that (he was gentle and mild, fond of happiness ’ (温柔好樂日康); or that ( he caus third sovereign of the dynasty of Chow. In ed the people to be tranquil and happy' (合 the dict. we find three explanations of the character, used with such an application. Ti 民安樂日康 Immediately on may denote that the individual so denominated K'ang's accession, he made the Announcement Ch. I. Pp. 1-3. FIRST AUDIENCE OF THE PRINCES AND MINISTERS Held by king K‘ang. THEIR OFFERINGS; AND ADVICE. 1. 王 出在應門之內=王乃出路 LTZ, The texts. In Fuh-shang's Shoo, however, this Book king went out from the Loo gate, and stood in the space between it and the Ying gate.' The and the last formed only one Book. Yet the 'little preface' shows us that there were in Confucius' Shoo two Books, one called 'The Testamentary Charge,' and' one, The An-gate, we have seen, was the 4th of the palace nouncement of king K'ang.' We cannot but believe also that Fuh-shang's one Book contained the whole of them both. The only question is as to where the division of them should take place. Choo He says, "Take away the prefatory notices, and we should not think of making any division. The one part runs naturally, by the connection of the style, into the other,除却序文讀著則 文 ⇓⇓⇓⇓ All the old interpreters, excepting Gan-kwo,-K‘ang-shing, Ma Yung, and Wang Suh, extended the Testamentary Charge to par. 3 of the Announcement, and made the latter very brief indeed. Much more natural is the division as it stands in the textus receptus, and which I here assume was made by Gan-kwo, whether he acted merely on his own sense of fitness, or had special authority for the arrangement in the recovered tablets which were submitted to him. As the Books now stand, the first is complete, and the second. The portion which precedes the Announcement is a proper introduction to it, while it is out of place as an appendix to the Testamentary charge. gates. It took its name, according to Ch'in Sze-k'ae, from a drum near it which was called the Between it and the 5th gate was held theor audience of govt.,' at which king Kang on this occasion received the homage of all the princes, showing himself to them for the first time, as 'the son of Heaven.' [Ts'ae, by mistake, calls this the. It would not be correct, however, to call it, with Sze-k'ae, the On the Guardian and the duke of Peih's The leading the princes of the west and the east respectively, see on the last Bk., p. 3. princes of the west entered by the left or eastern right or western side, and took their places. side of the gate, and those of the east by the accordingly. This appears to have been all according to rule. The Le Ke, Bk. Pt. ii., p. 29, says, 'The host enters on the right of the gate, and proceeds to the eastern steps; the guest enters on the left, and proceeds to the western steps.' From west to east and from east to west, therefore, was the rule. See Lin Che-k'e, in loc. 皆布(=陳)乘黃 was team of four horses (馬四匹) called 乘 Those horses were 黃朱yellow Tae Tung-yuen, of the present dynasty, pronounces both divisions wrong, but his own view, if he can be said to have one on the pointin hand, is very unsatisfactory. Accepting Fuh-shang's arrangement of the whole in one Book, he would divide it into three parts:-the first, parr. 1—13, relating to the Testamentary Charge; the second, parr. 14-29, describing the accession of king K'ang, the year after his father's death; and the third, being all comprehended in the Announcement, relating all that took place at the first public audience or levee by the new monarch, immediately after the accession. Granting all this, he still divides the two Books at the same point as Gan-kwo. Of his view, that from p. 14 of the Charge the things described all belonged to the year after Ching's and red. The former character expresses the from a passage in the which describes such an operation: 子地有白馬四公嬖向魋 death, I shall speak on par. 1. See. Ts'ae 原集卷 CONTENTS. The action of the Book follows immediately that of the last. A great assembly of princes do homage after their fashion to the new king, and caution and advise him on the discharge of the great duties to which he is mentions that some interpret the of baskets of yellow and red silks,' such as are mentioned in 'The Tribute of Yu;' but such an interpretation is very unlikely in this passage. 賓奉圭兼幣諸侯 called. He responds with the declaration which 乃舉所奉之守圭及幣帛 has given name to the Book, referring to his predecessors, and asking the assistance of all his hearers that his reign might be a not unworthy sequel of theirs. With this the proceedings terminate, and the king resumes h "The princes raised aloft the several maces which they kept, and their other presents.' ;-see the Chow Le, Bk. XXXVIII., mourning dress which he had put off for the | p.1,-大行人掌大賓之禮, where occasion. It will be seen that I have arranged the paragraphs in three chapters. by is meant all the princes from the 武命大子敢拜相芮 誕惟邦皇敬揖伯太 周殷天告首皆成保 咸保答 姜文之吹天日再進暨拜。 2 The Grand-guardian and the chief of Juy, with all the rest, then advanced and bowed to each other, after which they did obeisance twice, bowing their heads to the ground, and said, 'O Son of Heaven, we venture respectfully to declare our sentiments. Great Heaven altered its decree in favour of the great empire of Yin, and Wăn and Woo of our Chow greatly received the same, and carried it out, Yaou domain inwards. 奉,these are the | 王當喪未嗣位特以繼先 maces or gem-tokens conferred on them by the 王之體誼當嗣先王之德 emp., and which they brought with them when they appeared at court. Ying-tǔ thought that by 以諸侯之朝故答拜此之 幣 we were to understand the horses already exhibited- -or a portion of them at least-in the courtyard; but I cannot believe so. A passage in the Book of the Chow Le just quoted, on the duties of the 小行人, beginning 合六 嫩, may be consulted. Other offerings, referred to in the address below, are no doubt intended. The princes, indeed, could not be raising them aloft themselves; but they had attendants with them who did so. -二臣,‘we, one or two ministers.' Comp. the use of in the Ana., III., xxiv., et al. 執壤奠= 執壤地所出之贄奠之. We 謂禮以誼起. If this criticism of Ts'ae &c. be correct, as I believe it is, it disposes of the view of Tae Tung-yuen, that all the ceremonies from par. 14 of the last Book took place in the year after Ching's death. There sists. How was it that the princes of the remains, indeed, the difficulty on which he in various domains happened to be at court with their offerings, &c., as if in readiness for the old king's death, and the accession of the new? The difficulty must be acknowledged; but perhaps it would disappear if we had fuller information about the time. To my mind it is not so great as that of supposing that the action is sud denly carried over many months, between parr.13 note of time in the text:to say nothing of the and 14 of the last Book, without the slightest are to suppose that one of the princes spoke in conclusion of 'Ts'ae and others from these words the name of all the others. 王義嗣|-王義嗣德 德答拜-the words 義嗣德 seem introduced by the recorder of the Book to explain how it was that the young king returned the obeisance of the princes. Lin Che-k'e observes that, as a rule, the sovereign does not return the of his ministers, yet K'ang was on this occasion the host and the princes all were his quests, and such an interchange of courtesies was according to etiquette. Ts'ae, Woo Ching, and Keang Shing, all find a deeper meaning in the language. K'ang, they say, was now the declared successor to the throne, but until the year of his father's death was elapsed, his reign could not chronologically commence. His returning the obeisance, therefore, was a recognition by himself and all the princes that he and no other was to be their sovereign ;-it was done in righteousness,' though not perhaps in rule. Ts'ae says: 為後且知其以喪見 Shing's 誼(so he reads) 德者, 明 : Pp. 2. 3. The advice given by all the princes to the young king. 太保暨芮伯the princes advanced in the last par. to present their offerings under the leading of the Guardian and the duke of Peih, as the Chiefs of the east and west respectively. Now the duke of Peih gives place to the baron of Juy, the minister of Instruction, and ranking among the six King next to the prime minister. 咸進相揖 it seems the simplest construction to take |