第11章

姦囘,—囘=邪 or 曲, ＇the crooked＇ = ＇the bad＇. 囚奴녊士,—this was the case of the count of Ke. 郊社,—see on the ＇Doctrine of the Mean＇, xix. 6. 婦人,—this refers to Tǎ-ke. History has not preserved an account of the cunning contrivances referred to. Ts＇ae says that since Show contrived ＇the punishment of Roasting＇ to make her laugh, we can well understand that he tasked his ingenuity to the utmost in other things to please her. 祝降時 (=놆) 喪,—Gan-kwŏ defines 祝 by 斷 (up.2d tone), ＇to cut off＇, ＇to make an end of＇.

Do ye support with untiring zeal me, the one man,reverently to execute the punishment appointed by Heaven.

4. The ancients have said, ＇He who soothes us is our sovereign; he who oppresses us is our enemy.＇ This solitary fellow Show, having exercised great tyranny,is your perpetual enemy. It is said again, ＇In planting aman＇s virtue, strive to make it great; in putting away aman＇s wickedness, strive to do it from the root.＇ Here I,who am a little child, by the powerful help of you, all my officers, will utterly exterminate your enemy. Do you, all my officers, march forwards with determined boldness, to sustain your prince. Where there is much merit, there shall be large reward. Where you advance not so, there shall be conspicuous disgrace.

Ts＇ae, misunderstanding 斷 for the same char. in the 3d tone, explains the clause by 斷然降놆喪王, ＇is determinedly sending down this ruin＇. But 祝, like the Hebrew barak is a vax media, and may be used for＇to curse＇ as well as ＇to bless＇. 孜孜= ＇with unwearied efforts＇.

P. 4. Show had shown himself the enemy of the people, never to be forgiven; and Woo calls his troops to support him in making root and branch work with the tyrant. 獨夫受,—this was certainly very strong language, applied to Show who was still occupying the throne. See the reference to it by Mencius, I., Pt. II.,viii. It is much in his style. Seun-tsze has quoted it as from the ＇Great Declaration＇, in his 議兵篇. 世讐,—＇an hereditary enemy＇, one whose memory must be held in detestation in all the future. 樹德……務本,—these clauses are probably sayings of the day like the first two. The former of them appears, slightly varied, as＇an old saying＇, in the 左傳, 哀元年. 其尚迪果毅,—the union of 其 and 尚, to express earnest exhortation, has occurred more than once. 迪=進, ＇to advance＇. 果and毅 are both defined by 決 and 有決, ＇determined＇. It is said—致果為毅, ＇毅 is the intensest determination＇. 登乃辟,—登=늅, ＇to complete＇. The ＇Daily Explanation＇brings the meaning out by saying:—뀪늅爾君弔民伐罪之功, ＇to accomplish the work of your ruler in consoling the people and smiting the criminal＇.

5. "Oh! The virtue of my deceased father Wăn was like the shining and influence of the sun and moon.His brightness extended over the four quarters of theempire, and shone signally in the western region.Hence it is that our Chow has received the allegianceof many States.

6. If I subdue Show, it will not be my prowess, but the faultless virtue of my deceased father Wăn. If Show subdue me, it will not be from any fault of my deceased father Wăn, but because I, who am a little child, am not good."

Pp. 5, 6. The virtue of King Wǎn, and its effects. Success in the present enterprise would be owing to him; failure, if failure there should be, would all be Woo＇s own. 5. The greater part of this par. appears in Mih-tsze (兼愛, 下篇), thus:—太誓曰, 文王若꿂若月, 乍照光於눁方於西土. 惟我有周, 誕受多方,—I have translated this in the indicative mood, ashistorical narrative. Such is the view of Gan-kwŏ who explains;—文王德大, 故受眾方之國, 三分天下, 而有其二, ＇The virtue of king Wǎn was so great, that he received the allegiance of the States of many quarters,and had two thirds of the empire.＇ Ts＇ae found in the language an auspice of Woo＇s success in the enterprise in hand. The ＇Daily Explanation＇, expanding his construction, says:—文考之德, 其所及如此, 놆뀪人뀞戴之. 天命歸之, 惟我有周, 宜其大受多方而有天下,＇Thus far-reaching was the virtue of my father Wǎn:—the hearts of men cherished him, and the decree ofHeaven fell to him. Right it is that our House of Chow should receive the allegiance of the many regions, and possess the empire.＇ I must prefer to construe with the older scholar.

6. The whole of this par. is found with the verbal variation of 紂 for 受, in the Le Ke, Book 坊記, p. 16. In 無罪, 有罪, we must take 罪 lightly, as merely=過,＇fault＇, ＇error＇.