高師哉今遺厥賞陟土若 祖無張王後功罰王〇克 寡壊皇敬人用戡畢惟恤 命。我六之休敷定協新西 3 manifesting their kindly government in the western regions. His recently ascended Majesty, rewarding and punishing exactly in accordance with what was right, fully established their achievements, and transmitted this happy state to his successors. Do you, O king, now be reverent in your position. Maintain your armies in great order, and do not allow the rarely equalled appointment of our high ancestors to come to harm." ing to them with their arms to take their proper places, to which motion the princes responded.' Woo Ching has still a difft. view, taking 相 as 相檳相之人; but this only complicates the construction. 日—the Guardian was no doubt spokesman for all the others. 周至关若-the difficulty here is with 美若, which Tsae acknowledges that he does not understand. He mentions the view of Soo Shih, that somehow there is an allusion to the confinement of king Wăn by the tyrant Show in 美里; but I do not see how this is to be brought out of the text. He mentions also the 6, | punishments,' which king Ching is said to have finished harmonizing,' i.e., administering ac cording to what was right, we are to understand probably the investitures of many princes, punishment of the rebels, in which the duke of and the suppression of rebellions, with the Chow played so conspicuous a part. These are all, allowably, attributed to the king himself; and by these he completed the work begun by Wan and Woo, and the dynasty might be considered established in the possession of the empire. 戡=克 (he succeeded in.) 敷遺後人休休 may be considered as in the objective gov.by遺後人 is under the govt. of the preposition understood. Woo Ch'ing gives the meaning of the whole very clearly:-賞當功罰當罪盡 conjecture of some that 美若 is the same as 厥若 in p. 6. 美 being an error of the text 合其宜克勝其任安定文 for 厥. Gan-kwǒ took a meaning 道 武之功用能延及于今後 美 Ma Yung and Wang Suh did the same. Ying-tă The duke of Shaon would himself by the duke of Chow, Bk. XVI., p. 21, Observes that 美 and 猷 are allied in sound,人有此休美 張皇大師 and that therefore we may explain 美by道. magnify them. -Keep your six armies like a bent bow, and I have translated accordingly (文武大 seem to have in mind the counsel given to 受天道而順之), though I rather and also what was said by that duke to king suspect that the text is corrupted. Këang Shing | Ching, Bk. XIX., p. 22. 無(一毋) makes 美一進, and says:天殷之 壞我高祖寡命-寡命 is de 命惟文武大受而進順之ined by Tsae一艱難寡得之基 There is no authority for such an interpretation of the char. 克恤西上,一the patrimony of the chiefs of Chow was in the west. It was in that part of the empire that their virtue was first recognized, and the foundations of their influence laid. 惟新陟王,the newly ascended king.' Ching was not yet buried, and had not received his honorary title. He could only be thus spoken of. 畢協至人休 by the ‘rewards and | such as is seldom to be got. 'the appointment difficult to be got, and Keang Shing gives Wang Suh's account of 寡:-美文 王少有及之故日寡命 The speaker, in 我高祖 'our high ancestor (or ancestors),' identifies himself with the imperial House. This gives some support to what is said, on p. 420, of the duke of Shaou's having been the son of king Wăn by a concubine. 不有于齊不文報惟邦 熊天信務武誥予侯王 心罷下用答不 丕0 甸若 之之則昭底平人男日 臣士亦明至富君釗衞庶 4 II. The king spoke thus:-"Ye princes of the various States, chiefs of the How, Teen, Nan, and Wei domains, I, Ch'aou, the one 5 man, make an announcement in return for your advice. The former sovereigns, Wăn and Woo, were greatly just, and enriched the people. They did not occupy themselves with people's crimes. Pushing to the utmost and maintaining an entire impartiality and sincerity, they became gloriously illustrious throughout the empire. Then they had officers brave as bears and grisly bears, and ministers of no Ch. II. Pp.4–6. REPLY OF THE KING TO 「餘以豐民之則. Wang Suh's com PRECEDING ADDRESS; CALLED HIS AN- ment is brief and satisfactory:-文武道 THE NOUNCEMENT. 4. The princes do not appear as parties in the preceding address, nor are the 大天下以平萬民以富是 ministers (羣臣) mentioned here. But 也不務咎‘they did not bend their we must suppose that the address emanated from the princes as well as the ministers, and that the reply was made to them equally. No mention is made of the domain which was between the Nan and the Wei; no doubt the chiefs from it were present, and they may have been present also from beyond the Wei, though the text says minds on-address their efforts to-the faults of the people.' The meaning seems to be that they were not on the watch to find out crime and punish it. To quote again from the Daily Ex planation:一人或有罪不得 nothing about them. 予一人釗-而用刑則輕省而不務深 the emperor called himself-I, the one man, and did not add his name. It was the rule, however, for the successor to the throne to do so, while the period of mourning for 刻謹慎而不致錯誤寧失 出毋失入,不專意求人之 deceased sovereign lasted.-see the chse or the 罪惡而務置之于法 Ieam by young emperor 猛 mentioned in the 左傳務一趣 and 咎=災.He says:昭二十二年 報誥-Lin Che no means accept Keang Shing's definitions of 5. The merits of Wăn -文 k'e expands this: 諸侯戒我故我 武大平富天下之民使 以誥報之 趣于答災言為民除害 底至齊信底至推行而 厎其至, they pushed the practice and carit was that they carried to the utaiost? Was it and Woo; and how they were supported by their | ried it to the utmost.' The question arises of what the virtues indicated in the two previous parr., so that 齊 and 信 are merely adjectives? or are we to take those two characters as nouns, denoting other virtues, having a substantial meaning of their own? Lin Che-k'e, Ts'ae, and the Sung critics generally take the former view. 文武之為君也有溥博均平 Tsae says: 齊信者兼盡而極 之德輕徭役薄賦斂使天 其誠也文武務德不務罰 下家給人足莫不富厚有之心推行而底其至兼盡 double heart, who helped them to maintain and regulate the royal House. Thus did they receive the true favouring decree from God; and thus did great Heaven approve of their ways, and give them 6 the four quarters of the empire. Then they appointed and set up principalities, and established bulwarks to the throne, with a view to us their successors. Now do ye, my uncles, I pray you, consider with one another, and carry out the service which the dukes, your predecessors, rendered to my predecessors. Though your persons be 而極其誠內外充實. Gan-kwò 皇天 above, and make 天 the nominative took the latter view, making 齊=中. He to命-乃命之建云云:The gives一致行至中信之道;and I planting of defences or screens' (木 (樹屏) have translated accordingly. Ma Yung likewise nothing different from the 'setting up of princes' took齊一中; but he put a stop there, and joined 信 as an adverb with the clause that follows, in which construction Keang Shing has followed him. 熊羆之士 -see Bk. II., p. 9. 用端命于上帝一用 >‘thus,'‘thereby.’端正直, correct. We seem to be obliged to understand a after (建侯). 在我後之人-在 must be taken as = 'with reference to,' 'for the 二伯父—一 二, as in par. 1. Ying-ta observes that when the who bore the same surname with himself, he called them 伯父; and if their principalities were small, he called them. The princes 用:‘they thus received the right favouring| 伯舅 and叔舅 Here Cha'ou speaks decree from God.' Këang Shing is the only one who construes differently, saying一用能端 直其命于上帝言正命 more particularly to the great princes of his own surname. 尙胥至先王一 胥相;曁與胥曁='with one 待天也:What follows,皇天云云, another' 顧顧命而不忘‘to is an expansion of this clause, a more accurate description of the 'favouring decree.' 一順, ‘to accord with,' –'to approve.. 訓 6. think of and not forget.' 綏=安:Ac cording as we take this to mean 'to soothe,' 'to tranquillize,' or 'to pursue quietly and steadily,' we get two views of the passage. Lin Che-k'e, He appeals to the great princes to assist him as so that the force of the term merges in that of 命建侯樹屏,the subject of 命 kăng, Pt. i., p. 14, and Pt. ii., p. 14.一使諸 is Wan and Woo, as founders of the dynasty,侯能盡忠於王室如其先 建 and樹. This is much better than, with 公之於先王則爾先公在 Keang Shing, to suppose the par. to begin at | 天之靈於是安矣. If you prince, CO TE AFR AA 7 服釋揖皆O遺恤王心身 冕趨聽群鞠厥室在 反出命公子若用不外 喪王相旣羞無奉在乃 distant, let your hearts be in the royal house. Thus enter into my anxieties and act in accordance with them, so that I, the little child, may not be put to shame.' III. All the dukes, having heard this charge, bowed to one another and hastily withdrew. The king put off his cap, and assumed again his mourning dress. can discharge all loyal service to the royal House, as your predecessors did to mine, then their souls will have repose in heaven.' I was at first inclined to this view, but a closer inspection of the text makes me prefer the former, which is that given by Ts'ae after Gan-kwo. 用奉恤厥若 may be taken as in the translation, after Ts'ae and Gan-kwo. The‘Daily Explanation' has:一用以此 心仰奉在上之憂勤而順 承毋違. Or we may translate. Be thus reverently anxious to act in accordance with the requirements of your duty,' which is the here confirms the interpretation of the phrase which I have adopted in p. 2. The concluding statement, showing that the king and all the officers only assumed their mourning dress at the conclusion of this Announcement, has, since the time of Soo Shih, given rise to a controversy, which will probably be among Chinese critics interminable. According to Shih, everything about the publication of the Testamentary Charge and the subsequent proceedings ought to have been transacted in mourning garb; and the neglect of this was a melancholy violation e of propriety. If the duke of Chow had been alive, Shih thinks that he would not have allowed it, and he wonders why Confucius selected the documents recording it to form a portion of the Shoo. In point of fact, it cannot be proved positively that any violation of the proprieties established by the duke of Chow was committed, view taken by Lin Che-k'e. 汝諸侯其 職所當順者當奉恤之而 for the ceremonies to be observed on various 不敢忽忘 But to a student from the west transmitted. 鞠子稚子, occasions in the imperial court have not been 'a child,' one who has not yet left his mother's the controversy appears trivial. We are glad arms.' Ch. III. P. 7. THE AUDIENCE CLOSES, AND THE KING RESUMES HIS MOURNING. The use of to have the ceremonies actually observed at so distant a date brought before our eyes so graphi cally as is done in The Testamentary Charge,' | and The Announcement of king K'ang.’ THE BOOKS OF CHOW. BOOK XXIV. THE CHARGE TO THE DUKE OF PEIH. 郊。畢 畢成周王越六惟 公 周至朝三月 он 成周之衆命 保 若 釐 于步日庚有 節 日東命 以 宗申朏年 1 I. In the sixth month of his twelfth year, the day of the new moon's appearance was Kăng-woo, and on Jin-shin, the third day after, the king walked in the morning from the honoured city of Chow to Fung, and there, with reference to the multitudes of Chingchow, gave charge to the duke of Peih to protect and regulate the eastern frontier. INTRODUCTORY NOTE. If that reign must|Peih was in the pres. dis. of Chang-ngan (長 安), dep. of Se-ngan. It was not a large have been happy which, extending over a con siderable number of years, has yet left few or no memorials in history, that of king Kang may | principality, whose ruler was entitled to be here as a denomination of dignity or office, the chief of Peih having succeeded to the duke of Chow as Grand-Tutor; see on Bk. XXII., p. 3. He was a scion of the House of Chow. This and his being Grand-Tutor may both be inferred from the manner in which king K'ang addresses be so characterized. It extended over twenty-styled duke or Kung. That title is employed six years, but no other event of it, after the Announcement of the last Book, is alluded to in the Shoo or by Sze-ma Ts'een, but that appointment of the duke of Peih, to which we have now arrived. T's'een, indeed, tells us that 'during the time of kings Ching and K'ang, the empire was in a state of profound tranquillity, so that punishments were laid aside, and not used for more than forty years' him as 必師 Chin Sze-k'ae says that his name was Kaou (高) He must have been well advanced in years, when the 'Charge' re 際天下安寧刑錯四十餘 corded here was addressed to him, for, acc. to 年不用). Happy China! THE NAME OF THE Book.畢命(The p. 5, he had played his part in the fortunes of his House from the time of king Wăn. The Book was not in the Shoo of Fuh-shang. CONTENTS. 'King Kang,' says Ts'ae, 'con Charge to the duke of Peih.' The territory of sidering the condition of the multitudes of Ching |