第22章

It is very strange that he did not perceive that this view was inconsistent with his other view, that the speaker in this and the tow preceding Books was king Woo and not the duke of Chow. Woo could not have spoken thus of what he had done himself. It is better, however, to take 監 as a general title, applicable to all princes—the 公, 侯, 伯, 子 and 男.—Such a use of it is found in the Chow Le, Bk., II., p. 94 (天官太宰),—乃施典於邦國, 而建其牧, 立其監, 云云. 厥亂為民,—亂=治. The whole=其治本為民而已. 曰, 無胥至以容,—we must understand all this as the imperial charge tothe princes invested with inspection and rule. The 胥=相, indeed, occasions some difficulty, which is best got over by understanding it of those princes and their ministers and people. This is the solution adopted by Lin Che-k＇e from Wang Gan-shih (胥者謂君臣上떘, 並為戕虐之政껩). Gan-kwŏ took the subject of 曰 to be the ＇inspectors＇.—Appointed for such a purpose, they ought to teach their people saying, ＇Do not among yourselves,＇ &c. This is plainly inadmissible. 敬寡,—＇respect the few＇, i.e., those who have few to help them. 屬 (chuh) 婦,=婦之窮獨者, 當使之놋所歸, 而聯屬之, ＇in the case of women reduced to straits and solitary, you ought to bring it about that theyshall have those to whom they may turn, and find connexions for them.＇ This is forcing a meaning out of the 屬; but I do not see what better can be done while the text stands as it does. We must interpret one clause by the analogy of another, and 敬 being a verb in 敬寡,屬 must be one here. The dict., with reference to this passage, defines 屬 by 恤, ＇to pity＇;—after Gan-kwŏ, who gives for the clause—存恤妾婦. I do not think, however,that Gan-kwŏ understood 屬 to mean ＇to pity＇. The sense in which he took this term appears in 妾婦, ＇concubines＇,=women attached to the proper wife,and inferior to her. He supplied the 存恤, as necessary to make sense of the clause. The 說文 quotes it as—至於媰婦, 媰 meaning 妊, ＇pregnant＇. The critics who adopt this reading suppose that the preceding 敬ought to be 矜, to which they give the meaning of 鰥,＇widowers＇;—but this is mere conjecture. 合由以容=Ts＇ae takes 合 as=保合 and 容 as=容蓄, understanding the whole as in the translation (又推而保合一國之民, 率由此道, 以相為容蓄, 使各得其所焉). It would be hard to say that this is really the meaning; but it ispreferable to Gan-kwŏ＇s explanation,—和合其教, 用大道以容之, 無늄見冤枉. 王其效至末,—效=責效, ＇to give charge to and require service from＇. This is akin to themeaning of the character which the dict. defines by 勉.厥命曷以=其命何以哉. 引養引恬,—this is the answer to the question. Ts＇ae expands it by—亦惟欲其引掖斯民於生養安全之地而已. 監罔攸辟=監其無所用늂刑辟,＇an inspector should have nothing to do with the using of punishments＇.

4. "He says moreover, As in the management of afield, when the soil has all been laboriously turned up,they must proceed by orderly arrangement to make its boundaries and water-courses; as in building a house,after all the toil on its walls, they have to plaster and thatch it; as in working with the wood of the tsze,when the toil of the coarser and finer operations has been performed, they have to apply the paint of red and other colours＇ ":——.

5. "Now let your Majesty say, ＇The former kings diligently employed their illustrious virtue, and produced such attachment by their cherishing of the princes, that from all the States they brought offerings,and with brotherly affection they came from all quarters, and likewise showed their virtue illustrious.＇Do you, O sovereign, use their statutes to attach the princes, and all the States will largely come with offerings.

P. 4. Fung is required to complete the good work which had been begun. It will be seen that this paragraph is imperfect. We have the protasis of the sentence thrice repeated in various form, the apodosis being left to be supplied, in some such way as—＇so must you, O Fung, proceed in raising in your State the superstructure of govt., of which the foundations have been laid.＇ 惟曰,—we may understand王as the subject of 曰. 稽田,—稽=治, ＇to manage＇, i.e., to perform all the necessary operations on. 勤敷菑,—comp. Bk. VII., p 11 ..勤敷= ＇toifully and widely＇ .若作室家,—these two characters—室家—are simply equivalent to the 室in Bk. VII., p. 11, and=our ＇house＇.

Ma Yung says that ＇a low wall is called 垣, and a high one, 墉＇ (墻卑曰垣, 高曰墉). 惟其塗塈茨,—＇therehave to be the clay, the facing plaster, and the thatch grass＇ .梓材,—see on the name of the Book. 樸斵,—thefirst of these characters denotes the rough fashioning of the work, and the second the fine finish given to it (具粗曰樸, 致巧曰斵). 雘 is a name given to the various colours used in painting articles of furniture.(采色之名). Wang Kăng-yay observes that 塗, 丹, and雘 are all verbs, and that we are to understand them—塗之, 丹之, and 雘之, as in the case of 塗, 塈, 茨 above.It would seem that we should construe so, but it is difficult to determine the independent meaning of 塗. See the 讀書管見, in loc.

Ch. 5—8. These four paragraphs are evidently addressed not to a subject, but to the sovereign. Gan-kwŏ takes no notice of the difference in style between them and the preceding ones, and Ying-tă says expressly that the king goes on in them to complete his charges to Fung. This view now finds no advocates. The speaker was evidently some loyal minister of Chow. Këang Shing thinks that we have here the response of Fung to the various lessons which he had received. Ming-shing says that, having done with Fung, the duke of Chow now turns to King Shing, and speaks some words of warning to him.

6. "Great Heaven having given this Middle kingdom with its people and territories to the former kings.

7. "Do you, our present sovereign, employ your virtue, effecting a gentle harmony among the deluded people, leading and urging them on;—so also will you please the former kings, who received the appointment from Heaven.

We need not trouble ourselves with speculation on so uncertain and unimportant a matter.

P. 5. How Wăn and Woo ruled the princes by the influence of their virtue, and future sovereigns must imitate their example. 先王,—these ＇former kings＇ can only be Wăn and Woo. What is said of the effects of their sway is much exaggerated. Had it been as the speaker says, there would not have been the troubles which disturbed the reign of king Ching. 懷為夾,—for this Gan-kwŏ gives—懷遠為近, ＇cherished the distant and made them near＇. The meaning seems to be that by their kindly cherishing of the princes of States,Wăn and Woo gained them and made them a strength and defence to their govt. (以成夾輔之勢). The last of Confucius＇ ＇nine standard rules＇ for the govt. of the empire,—＇the king＇s cherishing the princes of the States＇ (懷諸侯),—is traced to this expression. 作兄弟方來,—by 兄弟 Gan-kwŏ understood the princes who were of the imperial House, the uncles and brothers,&c., of the sovereign, in contradistinction from the princes of other surnames. Këang Shing adopts the same view, and extends it to princes related to the imperial House by affinity. It seems to me preferable to take 兄弟 as in the translation, like the 子來 in the quotation from the She King, Mencius, I., Pt. I., ii., 3.后式典集,—后=君. We are to understand by the term king Ching, as the successor of Wăn and Woo.

式=用, ＇to employ＇. Another meaning of the term—＇to imitate＇,—would suit equally well. 典, ＇statutes＇, has reference to the ruling by virtue, whose influence has just been described. 集, ＇to collect＇,=to bring around, to attach.

Pp. 6, 7. How the sovereign must attach the people by a mild rule. These parr. are held to be the origin of Confucius＇ sixth standard rule of government,—＇to treat the mass of the people kindly as children＇ (子庶民). 6. The whole of this is one sentence, and Choo He calls attention to it as an instance of the long

sentence of the Shoo. 中國,—compare 中邦, ＇Tribute of Yu,＇ Pt. ii., p. 15. 7. 肆 is taken as=今, ＇now＇. In the 附錄, there is an ingenious note by Ch＇in Leih,contending that its proper meaning in such cases as this, at the commencement of clauses, is 故, ＇therefore＇,or 遂, ＇and＇, ＇thereupon＇, and not 今.

和懌先後迷民,—迷民, ＇the deluded people＇; meaning the people of the imperial domain of Yin chiefly, but also of other parts of the empire, who were reluctant to acknowledge the authority of the dynasty of Chow.先,—＇go before＇; 後,—＇come after＇. The meaning is that Ching should beset the people ＇before and behind＇with his virtue and kindness, so leading and urging them on.

用懌先王受命,—this implies that Wăn and Woo could take cognizance of the character and doings of their successor.

8. "Yes! Make these things your study. I can but express my desire that for myriads of years your descendants may be ever the protectors of this people."

P. 8. A loyal prayer for the permanency and prosperity of the dynasty. 若茲監,—the 監 here is different from that in par. 3. Ts＇ae conjectures that it was from the occurrence of the characters 若茲監 in that par. and this, that the compiler of this Book, not observing the differences of meaning and connection in the two passages, was led to edit the first and last portions as belonging to the same document.