第24章

BOOK XIII. THE ANNOUNCEMENT CONCERNING LO.

BOOK XIII. THE ANNOUNCEMENT CONCERNING LO.

[In the third month when the moon began to wane,the duke of Chow commenced the foundations and proceeded to build the new city at Lŏ of the eastern States. The people from every quarter assembled in great harmony. From the How, Teen, Nan, Ts＇ae,and Wei domains the various officers stimulated this harmony of the people, and introduced them to the business there was for Chow. The duke of Chow encouraged them all to diligence, and made a great announcement about the execution of the works.]

1. The duke of Chow bowed his head to his hands and then to the ground, saying, " Herewith I report the execution of my commission to my son, my intelligent prince.

THE NAME OF THE BOOK.—洛誥, ＇The Announcement about Lǒ.＇ The prefatory note (see page 10) says:—＇The duke of Shaou having surveyed the localities, the duke of Chow went to build this capital, called Ching Chow, and sent a messenger to announce the divinations. With reference to this, the ANNOUNCEMENT ABOUT Lǒ was made.＇ As will be seen from the next note, however, the action of the Book goes many months beyond the report about the survey and divinations; but it all has reference, more or less, to the city of Lǒ. It may well be said to be about Lǒ. The use of the term ＇Announcement＇ has its difficulties, and must be taken more vaguely than in the account of the Announcements of the Shoo which I have given on page 177. The Book is found in both texts.

CONTENTS. Ts＇ae says:—＇The arrangements or the building of Lǒ having been made, the duke of Chow sent a messenger to inform the king of the result of his divinations. The historian recorded this as the announcement about Lǒ, and at the same time recorded a dialogue between the king and his minister,and how the king charged the duke to remain at Lǒ and conduct the government of it.＇ He goes on to any more particularly:—＇Parr. 1—3 contain the duke＇s message about his divinations; and par. 4 gives the king＇s reply. Parr. 5—13 are occupied with instructions from the duke to the king on the measures which he should pursue on taking up his residence at Lǒ. In parr. 14—21, the king charges the duke to remain at Lǒ, and undertake its government. In parr. 22—24, the duke responds, accepting the charge, and dwells on the duties which the king and himself would have to discharge. Parr. 25—28 relate the action of the duke on a certain message and gift from the king, intended for his special honour. In parr. 29—31, the historian relates to sacrifices offered in Lǒ by the king, and the proclamation which he issued, and adds how long the duke continued in his government;—showing how the duke began the city and completed it, and how king Ching, after offering the sacrifices and inaugurating the government, returned to Haou, and did not after all make his capital at Lǒ.＇

The Seven divisions thus indicated, present themselves to any careful student of the Book. Maou K＇e-ling, differing widely from Ts＇ae in his view of the general tenour, and of particular passages and terms, gives the same, only including parr. 22—28 in one. Many critics make more to do than is necessary about the want of historical order in the Book, and suppose that portions have been lost, and other portions transposed. I have already given my opinion that the first paragraph in ＇The Announcement to thePrince of K＇ang＇ should be the first par. here. As to other portions being lost, the Book may be explained without resorting to so violent a supposition. It is not by any means so plain as it might be, but I am inclined to think that it is as plain as it ever was.

The first paragraph from the Announcement to the Prince of K＇ang. For the reasons why this par. should be edited here and not as a portion of Bk. IX., see page 383. 三月哉生魄,—see on Bk. III., pp. 1 and 4.This would be the 16th day of the month. In the last Book, pp.4—6, we saw that on the 12th day of the 3d month, the duke of Chow arrived at Lǒ; on the 14th and 15th, he sacrificed to Heaven and Earth, and to the spirit of the land, while on the 21st he was ready with specifications of all the works which were to be executed. It would appear from this par. that on the 16th he made a commencement with the foundations of some of the works. 作新大邑於成周之東, 洛邑之地, 땤有王城下都之建焉, ＇he made the new great city on the east of Ching Chow, in the territory of the city of Lǒ, and there was the building both of the imperial city and of the lower capital＇. This may be understood by referring to the note on p.2 of the last Book; but the text does not so clearly indicate that the building of the two cities is spoken of. The 成周城 went also by the name of 下都, ＇the lower capital＇.

侯, 甸, 男邦, 采, 衛,—see the figure of the domain of Chow on p. 149. The five of them which constituted, with the imperial domain, the ＇Middle Kingdom＇ are here enumerated in, their proper order, though why the邦 should be introduced between 男 and 采 I cannot explain. 百工播民和,—百工=百官, ＇all the officers＇, including, probably, from the princes downwards; 播民和=宣揚民心之和,—＇spread abroad the harmony of the people＇. 見士於周,—士 is taken as=事, ＇business＇, the work to be done. Ch＇in Leih explains 見士 by 朝見땤趨事, ＇presented themselves as if at court, and hastened to the works＇. We do not know well what to make of the phrase.

周公咸勤,—the ＇Daily Explanation＇ takes this as=＇The duke of Chow himself and all with him labored diligently.＇ Gan-kwǒ explains it as in the translation. I understand 誥治 as meaning that the duke now announced in a general way the works which were to be executed, preparatory to the specifications which were issued five days after.

Ch. I. Pp. 1—3. THE DUKE＇S MESSAGE TO THE KING, INFORMING HIM WHAT HE HAD DONE, AND LAYING BEFORE HIM MAPS, PLANS, AND THE RESULT OF HIS DIVINATIONS. 1. There is a controversy which it is not easy to settle on the meaning of 復 in this par., and the view to be taken of the whole Book depends very much upon it. Gan-kwǒ took 復 as=還政, ＇to restore the government＇. He explains the whole par. thus:—周公盡禮致敬, 言我復還明君之政於子, 成王, 年二十成人, 故必歸政땤退老, ＇The duke of Chow, in the most ceremonious way and with

Maou K＇e-ling refers to the 1st words of Pt. IV.,Bk. VI.,—伊尹既復政厥辟, as decisive in favour of the older view; but the use of the 政 there after 復makes the passages by no means parallel, nor was the position of the duke of Chow to king Ching the same as that of E Yin to T＇ae-këǎ. It must be allwed at the same time that Mencius＇ 復於王 is different from the simple 復子 of the text.

the utmost reverence, said, "I return the government of the intelligent sovereign to you, my son." By his son he meant king Ching, who was now 20, and full grown. It was requisite that the duke should return the govt. to him, and withdraw into retirement in his old age.＇ This interpretation, which is still held by many,was not doubted till the Sung dynasty, when the critic Wang (? Wang Gan-shih) was the first to suggest that復 should be taken as meaning ＇to report＇, ＇to announce the fulfilment of a commission＇, referring to the phrase反命, which is common in Mencius, and to the use of 復 alone by him, Bk. I. Pt. I., vii., 10. —有復於王者. The duke, he contended, had never been anything but regent; he could not speak of himself as restoring the govt. This view was adopted by Ts＇ae, and became current through his commentary.

On the whole, I must incline to the view adopted by Ts＇ae. In the answer of the king to the duke＇s message there is not a word about his accepting the restoration or resignation of the govt. It was understood between them, and throughout the empire, that the time was come for the king to undertake the duties of the administration himself, and we shall see hereafter in this Book that the duke expresses his purpose to go into retirement, now that the building of Lǒ was in a state of forwardness; but the most natural interpretation of the text is as in the translation.

2. The king appeared as if he would not presume to determine the founding and the fixing of our appointment by Heaven, whereupon I followed the Grand-Guardian, and made a great survey of this eastern region, with a view to found the place where he might become the intelligent sovereign of the people.

3. On the day Yih-maou, in the morning, I came to the city of Lŏ. I first divined concerning the countryabout the Le water on the north of the Ho. I then divined concerning the east of the Këen water and the west of the Ch＇en water, when the ground near the Lŏwas indicated.

The duke＇s bowing and putting his head to the ground was intended for the king, but performed in the presence of the messenger, who was to carry the report to court. The duke was now in Lǒ, and the king was probably at Haou. The duke calls the king his ＇son＇, expressing his affection for him, and he calls him his＇intelligent prince,＇ giving him honour.

P. 2. The view taken of the former par. affects the meaning which is given to this Gan-kwǒ took 如=往, ＇formerly＇; 天基命定命=天始命周家安定天下之命,＇Heaven＇s favouring decree when first is charged our House of Chow to tranquillize and settle the empire;＇and 予乃胤保=我乃繼文武安天下之道, ＇I thereforecontinued the ways of Wǎn and Woo to tranquillize the empire.＇ Këang Shing, again, taking 復 in the same way, keeps the natural interpretation of 如 as=若, but by 基命 he understands king Wǎn, ＇the first commissioned＇, and by 定命, king Woo ＇settler or completer of the commission＇. In his view of 胤保 he agrees with Gan-kwǒ, and says that the 基 in 其基=謀, ＇to plan＇. The advocates of the other interpretation of 復 understand by 基命, ＇the laying the foundations of the appointment to the empire＇, and by 成命, ＇the securing permanently that appointment＇—results which were both to be realized be making Lǒ the capital of the empire.—Then by 保 is intended the duke of Shaou, the ＇Grand-guardian＇ (太保); and 其基作民明辟=其庶幾為王始作民明辟之地, as in the translation, the 其 having, as often, the significationof 期, ＇to expect＇, ＇to aim at＇. In this way the par. has a unity and consistency in itself, which we do not find in the other interpretations. I cannot but understand it thus, and doing so I cannot but take the previous 復 as Ts＇ae does.

P. 3. 予惟至洛師,—see the last Book, p. 4. Lǒ is called 師 as being intended to be the capital, where the emperor should reside. See in the dict.—天子所居曰京師. It is needlessly embarrassing the interpretation to make, with Gan-kwǒ and K＇ang-shing, 洛師=洛之眾.

卜河朔黎水,—I have been strongly inclined to translate this in the past complete tense,—＇I had previously divined,＇ &c. The Le water was a name given to the united stream of the Wei (衛河) and the K＇e (淇河), on its reaching a place which was afterwards called Le-yang (黎陽), in the north-east of the pres. dis. of Seum (溶), dep. of Wei-hwuy.

Again I divined concerning the east of the Ch＇en water,and the ground near the Lŏ was likewise indicated. I now send a messenger with a map, and to present the divinations."

4. The king bowed his face to his hands and his head to the ground,saying, "The duke has not dared but to acknowledge reverently the favour of Heaven, and has surveyed the locality to find where our Chow may respond to that favour. Having settled the locality,he has sent his messenger to come and show me the divinations, favourable and always auspicious.

This was not far from the old capital of Show, and the duke would seem to have thought that it might be sufficient to remove the disaffected people of Yin to it, instead of transporting them so far as Lǒ. The text appears to say that he had divined about this site, after reaching Lǒ; but I think it must have been a previous measure, and intended merely to satisfy the people of Yin. The duke himself could never have seriously contemplated settling the capital of the dynasty there. Whensoever and wheresoever he divined about this place, we must understand that the result was unfavourable.

我乃至洛食,—for the Këen and Ch＇en rivers, see the ＇Tribute of Yu＇, Pt. i., p. 55. The east of the Këen and west of the Ch＇en was the site fixed for the imperial city (王城); and the east of the Ch＇en was that of ＇the lower capital＇ (下都), to which the people of Yin were removed. But both sites were near the Lǒ, and the divination was favourable in each case. To understand the phrase 洛食, we must refer to the method of divining by the tortoise shell, described on page 336. If the ink, smeared on the back of the shell, was dried up—eaten, licked up—by the fire, the trial was favourable; if it was not so dried up, the result was considered to be unfavourable. Këang Shing, following K＇ang shing, gives another meaning of 食, which I hardly understand. K＇ang-shing＇s words are:—我以乙卯日於洛之眾, 觀召公所卜處皆可長久居民, 使服田相食. In the last Book nothing is said about the duke of Chow＇s divining about the sites. This the dukeof Shaou had done previous to the arrival of the other. Many say that we are only to understand from the text that the regent adopted the Guardian＇s divination. But then he had himself divined about the site near the Le water, nor have we reason to suppose that the duke of Shaou had divined for the site of ＇the lower capital＇. There is a perplexity here which the scantiness of our information does not enable us to unravel. 伻 (perhaps the character should be 抨) 來以圖及獻卜,—伻=使,＇to send＇; 圖=洛之地圖, ＇a plan or map of the country about the Lǒ＇.

Ch. II. P. 4. THE KING＇S REPLY TO THE MESSAGE .王拜꿛稽首,—see on the ＇T＇ae-këǎ,＇ Pt ii., pp. 3 and 4. 公놊敢至匹休,—by 天之休we are to understand 天之休命, ＇the favouring decree of Heaven,＇calling the House of Chow to the sovereignty of the empire; then 其作周匹 (=配) 休=其意欲所定之宅, 為我周配答天休之地, as in the translation. The passage is obscure, but this seems to be the meaning.

伻來至恆吉,—K＇ang-shing thought that by the repetition of 來 it was indicated that two messengers were sent by the duke; but there is no necessity to understand the terms so. 視=示, ＇to show to＇. 卜休恆吉=卜兆之休美땤常吉者.

Let us two sustain the responsibilities in common.The duke has reverently acknowledged the favour of Heaven, making provision for me for myriads and tens of myriads of years. With my face to my hands and my head to the ground, I receive his instructive words."

5. The duke of Chow said, "Let the king at first employ the ceremonies of Yin, and sacrifice in the new city, doing everything in an orderly way, but without any display.

This is better than to take it with Gan-kwǒ as=所卜之美, 常吉之居, ＇the admirable sites which he divined,and which will always be fortunate＇. 二人共貞,—by the ＇two men＇ are meant the king and the duke of Chow. I don＇t know what to make of the 貞. Gan-kwǒ has—我與公共正其美, from which I get no meaning apt in the place. Ma Yung explained the term by 當, ＇to bear＇, ＇to sustain＇, which is preferable to the other. Hea Sëen says:—王欲與公共當此吉卜, ＇The king wishes along with the duke to sustain the duties arising from the auspicious divinations.＇

公其至之休,—the meaning of this is that as Heaven had shown its favour to the House of Chow in calling it to the sovereignty, so the duke by all his care in founding the new capital had fixed upon a central seat where that sovereignty could be maintained for ever.Before 誨言 we must understand 以謝, or some words of similar import. I do not think we are to suppose that the king made a second prostration.

Ch. III. Pp. 5—13. ADVICES BY THE DUKE ON THE SACRIFICES WHICH THE KING SHOULD OFFER ON COMMENCING HIS ADMINISTRATION IN THE NEW CITY, AND ABOUT HIS SUBSEQUENT GOVERNMENT. HE ALSO INTIMATES HIS OWN PURPOSE NOW TO RETIRE FROM PUBLIC LIFE.

We must suppose that these advices were given in Haou. The duke had returned there some time after receiving the king＇s reply to the message which he sent. It is most likely that he had left Lǒ immediately after the duke of Shaou had made what is called his announcement, and set forth before him the various offerings which were presented by the princes, to be used, it is said, at the sacrifices which would be offered,—we way suppose on the solemn inauguration by the king in person of the new city as the capital of the empire. However this may be, it is plain that the duke, in the first instance at least, is speaking to the king in some other place from which he is urging him to go to Lǒ.

P. 5. The sacrifices which the king should offer in the first place. 王肇稱殷禮,—both Gan-kwŏ and K＇ang-shing take this clause as in the translation,understanding by 殷禮, ＇the ceremonies of the Yin dynasty＇. K＇ang-shing says that the ceremonies for the services of the present dynasty had not yet been settled, or if settled, had not yet been made publicly known. That would be done next year, which would be the first of the king＇s independent reign. In the meantime he should employ the ceremonies of Yin.Ying-tǎ, on the other hand, in his gloss on Gankwŏ＇s commentary, says that the ceremonies had been settled, but from their general agreement with those of the previous dynasty, they are still called here 殷禮. This remark is very unsatisfactory. We cannot tell why the duke gave this particular advice, but I do not see that the phrase can be rendered otherwise than I have done. Ts＇ae, indeed, after Wang Gan-shih and Lin Che-k＇e, proposes to take 殷 in the sense of 盛,so that the meaning would be—＇Let the king employ the fullest ceremonies.＇ To justify such a meaning of the term, they refer to an expression in Kung-yang＇s commentary on the Ch＇un Ts＇ew, under the 2d year of duke Wǎn (文公二年), where it is said—꾉年땤再殷祭;but 殷 there means ＇great＇, and not ＇full＇. The reference is to the ＇great sacrifices＇, called 袷 and 褅 (see Ana.,III., x.). As Maou K＇e-ling observes, we may speak of殷祭, but not of 殷禮. The text is silent on the sacrifice or sacrifices, which the duke wished the king to offer as his first act in the new city.

6. I will marshal all the officers to attend your majesty from Chow, merely saying that probably there will be business to be done.

7. "Let the king instantly give orders, saying, ＇Let those distinguished by merit be recorded; the most meritorious shall be the first in the sacrifices.＇ Let him also command, saying, ＇You in whose behalf this order is given must give me your assistance with sincere earnestness.

Gan-shih supposed it was that mentioned in par. 29;—which is not likely. I should rather suppose it was a series of sacrifices like those offered by Suin on his undertaking the duties of government for Yaou; see the ＇Canon of Shun＇, p. 6. The occasion was a grand one,—the inauguration of Lŏ as the capital, and of Ching＇s becoming of age and taking the government in his own hands.

咸秩無文,—秩=序, ＇order＇, ＇to arrange orderly＇;無文,—＇without ornament＇. Simplicity was a characteristic of the ceremonies of Yin as compared with those of Chow;—see Con. Ana., III., xiv. Gan-kwŏ took 無文 differently, and Ts＇ae agrees with him. The latter＇s exposition of the whole par. is:—王始舉盛禮, 祀之於洛邑, 皆序其所當祭者, 雖祀典놊載, 땤義當祀者, 亦序땤祭之껩, ＇Let the king begin by employing the fullest ceremonies in his sacrifices at Lŏ, offeringin order to all the spirits to which he ought to sacrifice. There may be some to which in right he ought to sacrifice that are not contained in the sacrificial canons; let him likewise sacrifice to them, having arranged them in their proper order.＇

P. 6. In what way the duke would instruct the officers to attend the king to Lŏ. 齊百工=整齊百官; meaning probably nothing more than what appears in the translation, though some of the critics (see the 集說) dwell on the 齊, as if it included all moral adjustment.從王於周,—this can only mean—＇follow the king from Chow to Lŏ;＇ as the ＇Daily Explanation＇ has it—從王自周以適洛. 庶有事,—this is not so indefinite as Gan-kwŏ has it,—庶幾有善政事, ＇probably there will be some business of good government＇. Indeed, he appears to have thought it a remark of the duke to himself,= ＇I may consider the govt. will now go on well＇. From the usage of the phrase 有事, it would be understood that he intimated that sacrifices were to be offered.

P. 7. How the king should stimulate the officers to loyal exertions by promising them a place in the sacrificial canon according to their merit. Compare＇The Pwan-kǎng＇, Pt. i, p. 16,—茲予大亨於先王, 爾祖其從與享之, and the note where it is said that under the Chow dynasty there was a ＇Recorder of Merits＇,who entered the names of meritorious ministers among the imperial kindred when alive, and regulated the arrangement of their spirit tablets at the sacrifices in the ancestral temple, when they were dead. It is to this custom, which the dyn. of Chow took from Yin, that the duke refers. 記功宗=記功之尊顯者, as in the translation. Këang Shing, after Gan-kwŏ, makes 宗a verb,—＇Record the meritorious and honour them.＇How they should be honoured is shown in the next clause, so that the general meaning is not affected by the way in which we construe 宗. In the Le Ke, Bk. XXIII., called 祭法, or ＇The Laws of Sacrifice＇, p. 9, there is a list given of various services to the state which would entitle their performers to be sacrificed to (꽬聖王之制祀껩, 法施於民, 則祀之, 以死勤事, 則祀之, 以勞定國, 則祀之, 能禦大災, 則祀之, 能捍大患, 則祀之).

8. Freely display the record of merits, for it is you who must yourself in everything train the officers. My young son, can you indulge partiality?

9. If you do so, the consequences hereafter will be like a fire, which, spark at first, blazes up, and by-andby cannot be extinguished.

10. "Let your observance of the constant rules of right and your soothing measures be like mine. Take only the officers that are in Chow to go to the new city; and make them there join their old associates.With intelligent vigour establish your merit, with a generous largeness richly completing the publicmanners:—so shall you obtain an endless fame."

惟命, 云云,—this is evidently to be addressed by the king to the officers,=王又惟勉勵之日, 汝等既受此褒獎之命, 宜感激殊恩, 厚輔王室 (see the日講). Gan-kwŏstrangely takes it as addressed to the king.—惟天命我周邦, 汝受天命厚矣, 當輔大天命.

Pp. 8, 9. Publicity should be given to the record of merits, and entire impartiality maintained in it. 8. 丕視功載,—Gan-kwŏ makes this= ＇Observe the services of all the officers, and record the meritorious, omitting none.＇ It is better to take =視示, as in p. 4. 功載=記功之載籍. This record should be displayed where all could see it. The evidences afforded by it of the king＇s impartiality would powerfully influence the officers to the cultivation of a public spirit. This is the import of the second clause.

9. 朋=比, ＇to be partial＇; comp. Ana., II. xiv. 孺子其朋must be taken interrogatively,=孺子其可少狗比黨之私乎. 其往=自是땤往, ＇from this forward＇. 無 (=毋)若火, 云云,—＇do not be like fire＇; &c. It is difficult in translating to keep to the style of the text. 燄燄,—the說文 defines this by 火行微. 敘= ＇by degrees＇. Ts＇ae says:—將次第延熱놊可得땤撲滅矣.

P. 10. How the king should make the duke his model.厥若彝=其順常道, ＇his (=your) following the constant path＇.

惟以在周工往新邑=惟뇾見在周官, 勿參以私人往新邑,—＇use the officers of Chow that now exist, not mixing with them other men of mercenary views, toproceed to the new city＇. The meaning is that the king at first should only surround himself with the men whom the duke had tried and proved.

11. The duke said, "Yes, young as you are, be it yours to complete the work of your predecessors. 

12. Cultivate the spirit of reverence, and you will know who among the princes sincerely present their offerings to you, and who do not. In those offerings there are many observances. If the observances arc not equal to the articles, it must be said there is no offering. When there is no service of the will in the offerings of the princes, all the people will then say,＇We need not be troubled about our offerings, and affairs will be disturbed by errors and usurpations.

伻嚮即有僚,—Ts＇ae put a comma at 嚮, and interpreted伻嚮 by 使百工知껗意嚮, ＇cause all the officers to know the views of the sovereign＇. But this is too great a supplement to the text, nor is there any necessity for it.

嚮 and 即 may very well be joined together. The duke tells the king to take the officers now in Chow to Lŏ, and there make them join their companions, i.e.,labour in their old departments at their old duties. Lin Che-k＇e has it:—使之向就舊僚以趨事. It is difficult to say whether we should understand 明作有功, 惇大成裕, as descriptive of the king＇s measures, or of the conduct of the officers. I have taken it with the former reference. 汝永有辭,—comp. the ＇T＇ae-këǎ＇, Pt.i., p. 7. I did not accept the meaning of ＇praise＇ there,but we may as well admit it here, where the words are addressed to the king, and he is not himself the speaker.

Pp. 11—13. The counsels here are of a wider import,and relate to how the king should deal with the princes of the empire, and attach the masses of the people to himself. The duke also plainly intimates his own purpose to retire from public life. The 公曰 in p. 11 might seem to intimate that they were delivered at a different time and place from those which preceded;but it is better to leave that point as incapable of any very definite settlement. 11. The greatness of the workdevolving on the king.

已 indicates that the duke felt constrained to go on with what he had to say. 惟終=終文武之業, ＇finish the work of Wǎn and Woo＇, i. e., secure the establishment of the dynasty of Chow. 12. The importance ofsincerity in the offerings and in all expressions of loyalty of the princes; and how the king might know whether they were sincere or not. Ts＇ae puts a stop at敬, so that 汝其敬 is equivalent to the duke of Shaou＇s repeated admonition that the king should cultivate the virtue of reverence. It is supposed that Ching, reverent himself and sincere, would, as if intuitively, know whether the princes were sincere or not in their expressions of loyalty. 享多儀,—＇in the presenting of offerings, there are many ceremonial usages＇. 禮=儀. See the use of this passage made by Mencius, VI., Pt. II., v. 4. The ＇Complete Digest＇, on that passage, says that 多=厚, and paraphrases—享껗貴厚乎禮意. 惟놊役志於享=諸侯惟놊役志於享, as in the translation. 惟事其爽侮,—=爽侮差爽僭侮.

13. "Do you, my young son, manifest every where my unwearied diligence, and listen to my instructions to you how to help the people to observe the constant rules of right. If you do not bestir yourself in these things, you will not be of long continuance. If you sincerely and fully carry out the course of your correct father, and follow exactly my example, there will be no venturing to disregard your orders. Go and be reverent. Henceforth I will study husbandry. There do you generously rule our people, and there is no distance from which they will not come to you."

13. How the king should address himself generally to the government of the people with diligence and reverence. The duke will withdraw to his fields. 乃惟孺子, 頒朕놊暇,—Ts＇ae says he does not understand頒朕놊暇, but thinks the meaning may be—成王當頒布我汲汲놊暇者,—as in the translation. This appears to have been the view likewise of Gan-kwŏ. Këang Shing reads on to 聽 before putting a comma, and takes 頒(the 說文 quotes the passage with 攽)=分, ＇to separate＇,＇to divide＇, alleging for this the authority of K＇angshing. He has:—政事繁多, 孺子分其任, 我有所놊暇聽,＇The business of government is burdensome. Divide,my son, the duties. Even I had not time to listen toeverything.＇

棐民彝=輔民常性之道, ＇to help the course of the people＇s constant nature＇. The meaning seems to be what I have given in the translation. If the people be thus ruled,—influenced, not forced—it may be hoped they will be forward to obey the guidance. 蘉=勉, ＇to use effort＇, ＇exert one＇s self＇. There are disputes as to the form of the character, but none as to the meaning. 乃時惟놊永哉=汝是惟놊可長哉.

篤敘乃正父,—敘, ＇to arrange orderly＇. Here the meaning is the king Ching＇s measures should all be ordered after those of his father. We cannot suppose that any other than King Woo is meant by 正父, though Keang Shing explains the phrase by ＇those whom your father honoured＇, referring to the great captains and ministers who assisted in the overthrow of Show. 予其明農哉,—all the critics understand that the duke of Chow here intimates his purpose to withdraw from public life. Gan-kwŏ, however, would interpret—＇I will retire as old, and teach the hushandmen about righteousness;＇ and in illustration of this, Ying-tǎquotes a passage from Fuh-shang＇s ＇Introduction to the Shoo＇ (尚書大傅), that it was the rule for retired officers to occupy themselves in the villages with teaching the young (禮, 致仕之臣, 教於州里, 大꽬為父師, 士為少師, 朝夕坐於門塾, 땤教出극之子弟). But we cannot suppose that the duke of Chow would comeunder any such rule .彼裕至냬,=彼=在彼, ＇there＇, i.e., in Lŏ; 戾=至, ＇to come＇. The whole=汝若於彼洛邑, 果能盡心教養, 寬裕其民, 則四뀘之人, 皆愛戴歸往, 無遠땤놊至矣 (see the日講).

14. The king spoke to this effect:—"O duke, you are the enlightener and sustainer of my youth. You have set forth great and illustrious virtues, that I,notwithstanding my youth, may display a brilliant merit like that of Wăn and Woo; reverently respond to the favour of Heaven; harmonize and long preserve the people of all the regions, and settle their multitudes here;

15. and that I may give due honour to the great ceremony of recording the most distinguished,regulating the order for the first places at the sacrifices,and doing everything in an orderly manner without display.

16. "But your virtue, O duke, shines brightly above and below, and is displayed actively throughout the four quarters.