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簡大有○無爾于止化 其○濟必 無三姦辟于

或有有備忿細宄乃汝 厥容忍于疾不敗辟訓 修修德其一于宥常○辟 進亦乃乃夫頏○亂 狃以

tions, you will punish, remembering that the end of punishment 10 is to make an end of punishing. Those who are inured to villainy and treachery, those who violate the constant duties of society, and those who introduce disorder into the public manners:-those three classes you will not spare, though their particular offences be but small.

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11

"Be not passionate with the obstinate, and dislike them. Seek 12 not every quality in one individual. You must have patience 13 and you will be successful; have forbearance and your virtue will be great. Mark those who manage their affairs well, and also

punir séverement, afin d'empêcher que les autres | This regards the people of Yin, who might be ne tombent dans les mêmes fautes.' 10. | prepared to submit cordially, and who would 狃=習,‘practised,' 'habitually given to give occasion for a‘generous forbearance.

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敗常,-comp.反道敗德 Counsels

of Yu,' p. 20; and 欲敗度縱敗禮

'T'ae-këă,’Pt. ii., p. 3. Wang Tsëaou refers,

12. 若有忍其乃有濟-this

appears in the 國語, as from the Shoo, but

pertinently enough, to Bk. IX, p. 15, for in- | slightly varied,一必有忍也若能

stances of the crimes which are thus described.

P. 16 may also illustrate the 亂俗
細不宥=人犯此三者雖不
罪,亦不可宥. Sun Ke-yew (孫
繼有) observes:-三細非以三
者為細也三事中所犯亦
自有大小舉小以該大

Pp. 11–13.

How Keun-chtin should show patience and generous forbearance in dealing with the people. 11. 無(=毋)忿疾-do not

burst out into anger, and cherish dislike against.'

疾 is the abiding of the忿;-comp.身有

有擠也. Comp. Ana, XV., xxxvi.
有容乃大-
有容乃大,‘have forbearance, and
associated with the issues of business; forbear-
guishes these two things, as the one is more deep,
and the other more shallow. Forbearance then
is superior to patience. Kăng-yay condemns

the virtue is great.'-Ts'ae says:- Patience is
ance, with virtue. The king's discourse distin-

this reading of the text; but something of the sort seems to be implied. 13. -'to

select; meaning here to mark,' 'to take dis tinguishing notice of,' whether in the way of

approval or the contrary. On 簡厥至

the ‘Daily Explanation' gives−有 不修

所忿憶云云‘Great Learning, 力田安居能修其職業者

Comm., vii. 1. By 頑 are intended the 'stupidly 亦有遊手好閒,不能修其

obstinate' people of Yin, who should continue 職業者爾當

opposed to the sway of Chow. They would

give occasion for the patience,' immediately 厥宅里亦簡其不修

spoken of. 無求備于一夫,comp. 厥井疆不使混

Ana. XVIII, X, 無求備于一人則將修者益自奮而

者無不

14

有福子允德好上厚不厥 辭其一升時爾所因良良, 于爾人于乃克命物◎以 永之膺大罔敬從有惟率 世。休受猷不典厥遷民其 終多惟變在攸 生或

mark those who do not do so. Advance the good to induce those who may not be so to follow their example.

“The people are born good, and are changed by external things, so that they resist what their superiors command, and follow what they themselves love. Do you but reverently observe all the statutes, and they will become virtuous; they will thus all be changed, and truly advance to a great degree of excellence. Then shall I, the one man, enjoy much happiness, and your excellent services will be famous through long ages

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親五品不遜者有之蓋因

者亦知愧矣 On 進厥長 云云, Ts'ne says:一進行義之良 物有遷耳是以違上所命 者以其不良則人勵行 教会有所不行,從厥攸好

P. 14. The radical goodness of human nature 而放僻邪侈無所不為

always makes it capable of being reformed. What 者其也指民而言自狗已

happy effects would follow from Keun-ch'in's conducting his govt. to this issue.

所好耳以為從上所好者 惟民生 非也

· mean-They resist what

a real virtue,' influenced no doubt by his view of

厚,一compare Ana, VI., xvii, 人之生 Tsae makes this = If you can reverently 爾克敬典在德也直.Ts'ae considers that 違上所 observe all the duties of society, and that with 命從厥所好 their rulers only command, not exemplifying the same themselves, and follow what they love:' according to the teaching in the Great Learning,' Comm., ix. 4. On this view the statement is that of another fact in the ways of men additional to what is said in the two previous clauses; and may be considered as the foundation of the in the admonition to Keun

chin which follows. Another view, which I have followed, is ingeniously suggested by Wăng Kăng-yay. Acc. toit違上所命從厥

(一)所好 is merely an expansion or

違上所命從所好. Our safer plan is to take accord. to its use in the 'Ann. to the prince of K'an,' where it twice

occurs;–in parr. 19 and 24. 在德 will then be descriptive of the conduct of the people thus ruled over. So, Lin Che-k'e:-爾能敬典 以導之其所行惟在於德 則無有不變. If you can reverence the constant statutes, and so lead them on, what

they do will be in the way of virtue, and so all will be changed.’

允升于大猷

信其能升進於大道

illustration of 因物有遷 The whole of
Kăng-yay's annotation cn the passage is with
reading:一孩提之童皆知愛親
及長皆知敬兄民生本厚
也知誘物化然後百姓不世, belong both to him and the king.

this belongs to Keun-chin. 爾,云云,all Ts'ae is wrong in making 終有辭于永

THE BOOKS OF CHOW.

BOOK XXII. THE TESTAMENTARY CHARGE.

#t 王〇王

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玉冕水乃甲不生四

几服相洮子懌魄月,

1 I. In the fourth month, when the moon began to wane, the king 2 was indisposed. On the day Kea-tsze, he washed his hands and

face, his attendants put on him his cap and robes, and he sat up, lean

INTRODUCTORY NOTE. This Book brings us to the closing act of the reign and life of king Ching. His reign, according to the current chro nology, lasted 37 years, ending B.C. 1,079. The thing, however, is by no means certain. Nothing can be gathered on the point from the Shoo or from Sze-ma Ts'een. Between the appointment of Keun-ch'in, moreover, as related in the last Book, and Ching's death, the history is almost a blank. The only events chronicled, and which have the authority of Ts'een, are a coinage of round money, with a square hole in the centre, -the prototypes of the modern cash; and an enactment that the manufactures of cloth and silk should be two cubits two inches wide, in pieces of forty-four cubits long.

'The

THE NAME OF THE BOOK.Testamentary Charge.' Dr. Medhurst has most unfortunately rendered these characters by 'Retrospective Decree.' - 'to turn round and look;' and is 'The charge given, when turning round and looking.' K'ang-shing says:

囘顧而發命· To turn round the

head is called. The king, when about to die, turned round and looked at his ministers, and so issued his charge.' The phrase is now generally employed for a 'testament,' or 'dying charge,' such application being derived from its

use here in the Shoo. The Book is found in both the texts.

CONTENTS. King Ching, feeling that his end is near, calls his six principal ministers and other officers around his couch, and commits his son Ch'aou to their care and guidance. The record of all the circumstances and the dying charge form a chapter ending at par. 10 with the announcement of the king's death. The rest of the Book is occupied with a detailed account of the ceremonies connected with the publication of the charge, and the accession of Ch'aou to the throne. It is an interesting monument of the ways of that distant time on such occasions. M. De Guignes tells us that Father Gaubil said that if all the other Books of the Shoo had been filled with the names of instruments, dresses, arms, &c., like this, he would not have undertaken to translate the Work. The difficulties which it presents of this nature, however, are not greater than we had to encounter in translating The Establishment of Government."

Ch. I. Pp. 1-10. THE SICKNESS; TESTAMENTARY CHARGE; AND DEATH OF KING CHING.

1. 哉生魄, at the beginning of

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the growth of darkness,' when the moon began to wane, the 16th day of the month. See on

the Completion of the War,' pp. 1, 2, and 4. -'was not pleased.' The phrase

=

不懌—

in VI., p. 1,-an euphemism, instead

事。百氏毛公彤奭召 о ◎尹虎衞伯芮大乃 王御臣師侯伯保同

3 ing on the gem-adorned bench. He then called for the Grandprotector Shih, the baron of Juy, the baron of T'ung, the duke of Peih, the prince of Wei, the duke of Maou, Sze, the master of the warders, the master of the guards, the Heads of the officers,-all the superintendents of affairs.

of full moon in the morning for China. The place of the sun shows that it was the 4th month of the calendar of Chow, because the equinox happened in the course of it.' The argument of Gaubil here agrees with that which I have presented on Bk. XII., p. 1; but the data are -on the day Kea-less sure, as we cannot be certain that

of saying directly that the emperor was unwell. Woo Ching observes that the emperor's being ill is expressed by and, and his decease by and, because his ministers could not bear to name such things directly.' 2. 甲子一

tsze.' But what day of the month this was cannot be determined. Hea Sëen observes that 'the historians of Han conclude that it was the

same day intended by

in the 1st

in the text should be connected with the date in

the 1st par., as the reasoning supposes. I receive

the impression that it should not be so connected.

王乃洮類水=王乃用

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par., but it is to be presumed they are wrong. The meaning of In the "Completion of the War," p. 1, we read

(=), 'to wash the face,' is sufficiently estab

-ƒ±‡lished; and hence Ying-tă says it remains that

, where the day intended by

is determined by its calendaric name preceding. In the text here there is no such

name given, and we cannot say what day 甲子 was. See the 集說. On the con

clusion of the historians of Han, and the year

of king Ching's death, Gaubil says:-'Lew Hin,

be taken for 'to wash the hands.' Ma Yung

made it — ' to wash the hair.' The has for

相被冕服,一it is not

worth while to try and settle the question of what particular cap or crown and robes the king

wore on this occasion. His or crowns were

who lived some years B.C., and Pan Koo (six, and for each there was the appropriate oc

), the historian, who flourished 70 or 80 years after Christ, place the year of the death of king Ching in 1,079, B.C., and make him to have reigned 37 years; and they are followed in these points by the standard History

). They add that, on this year of Ching's death, the day, the 47th of the cycle, was new moon of the 4th month of the calendar of Chow, and that was the day of full moon ;-citing the text of this par. On the year B.C., 1,079, the day

was

the 28th February of the Julian year, but new

casion. See on the duties of the

in the

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moon was several days after; the day, the supporters and assistants.'

was the 14th of March, and the full moon was not till several days after. Those two authors therefore make a false calculation, founded on their false principles of the motion of the sun and moon, and of the return of the period of seventysix years. The year 1,068 (or 1,069) B.c. was the year of the death of king Ching; the 16th of March was the day, and also the day

VOL. III.

被冕服=1冕服被(加

E. Lin Che-k'e ingeniously refers

to the practice of Confucius, Ana. X., xiii. 3,"When he was sick, and the prince came to visit him, he had his head placed to the east, made his court robes be placed over him, and drew his girdle across them.' The sage would

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4 The king said, "Oh! my illness has greatly increased, and it will soon be over with me. The malady comes on daily with more

violence and without interruption. I am afraid I may not find another opportunity to declare my wishes about my successor, and therefore I now lay my charge on you with special instructions.

not receive a visit from his prince in his undress, even though he was sick; and in the same spirit king Ching would be properly arrayed on the

we are to

occasion in the text.憑玉几一W conceive of the king seated on a mat, and leaning forward in his weakness on the bench or stool before him. The benches used at various im

perial ceremonies were of five kinds, of which the 'gem-adorned' was the most honourable. See the Chow Le, Bk. XX., on the duties of Difft. accounts are given

the 司几筵

the heads or chiefs of the various departments of officers;''—as frequently.

We may take, with Woo Ching, as officers mentioned. It is said that the king sent a general designation of all the ministers and 'a common summons' for them all to come to

his presence (). On common occasions the order to repair to the imperial presence was given to the six King,' who would lead on the officers belonging to their several departments' (see Bk. XX, p. 13); but on the present extraordinary occasion the order was sent directly to all, of whatever rank. Such at least is the explanation given of the phrase

of their size. They were all, acc. to Ma Yung, 3 feet long. Yuen Ch'in says they were '5 feet long, and 2 feet high.' 3. The duke of Shaou, and the other five ministers mentioned, were no doubt the six King of Bk. XX. On the death of the duke of Chow, the Pp. 4-9. The king's charge. duke of Shaou had succeeded him as severity and dangerousness of his illness, rendering it or prime minister, retaining also his dignity necessary for him to take that opportunity of making of 'Grand-Guardian.'

4. The

his wishes known to them. 疾大漸惟

A baron of Juy is mentioned in the prefatory is the general name for sickness or notice to one of the lost Books, as having made disease. When the sickness is severe, the

term病 is used. 漸進‘to advance,' to grow.' is defined by or perilous.' The 'Daily Explanation,' however, for

the Ch'aou Ming (巢命), by order of king Woo. The one in the text may be the same, or a son of his. Juy is referred to the pres. dis. of Chaou-yih(), dep. of Se-ngan, Shen-se. The baron of Juy was minister of In- gives, it wants only struction. The baron of Tung was probably a little to the extinction of my breath.' the minister of Religion. His principality of

on.'

Tung was in the sub. dep. of Hwa (華州),臻至‘to come on’彌一盒‘to in

dep. of T'ung-chow.

"The duke of Peih,'-see Bk. XXIV. Ch'in Sze-k'ae says that he succeeded to the duke of Chow as chief of all the

crease,' or it may be construed with, in the sense of, 'to continue.'

恐不獲

princes of the east, and in the office of Grand--I am afraid I shall not find the Tutor. He was minister of War. "The prince of Wei,'—see on the name of Bk. IX. He or his son was now the minister of Crime.

'The duke

of Maou must have been the minister of Works. He is supposed to be called Kung or 'duke' here from having been appointed Grand-Assistant. Where Maou was is not certainly known.

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-see on Bk. II., p. 2. By 虎

we are to understand the 虎賁

of Bk.

XIX., p. 1,-the of the Chow Le,

Bk. XXXI.

opportunity to speak solemnly and publicly about the succession.' This is the simplest way of Construing this clause, and is that adopted by Woo Ching and Keang Shing. Gan-kwo's method, followed by Ts'ae, is over ingenious:恐遂死不得誓言以嗣續

I am afraid I shall forthwith die, and not be able to make a public declaration to develop continuously what I have in my mind.'

審訓詳審發訓, (with careful

百尹百官之長, exercise of thought I issue instructions.

5.

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