藝그,—＇men of arts＇. This is understood to include,according to the language of the Le Ke, Bk. 王制, Pt. iv., p. 10, ＇all who employ their arts in the govt.,—priests, historiographers, archers, charioteers, doctors, diviners, and the practisers of the various mechanical arts＇ (꼎執技뀪事上者, 祝, 史, 射, 御, 醫, 卜, 及땡工).表臣땡司,—these 땡司 are distinguished from those in the prec. par. by the addition of 表臣, ＇outsideministers＇. We are to understand officers with special charges, as in the former case, but located away from the court. 大史,—see on Bk. X., p. 13. We are to understand here not only the ＇Grand Historiographer＇, but all the officers in his department. 尹伯 is defined by Ts＇ae 有司之長, ＇the heads of the several classes of offices＇. He illustrates his meaning by referring to the 庖그 (=庖尹), or ＇butcher＇, and the 內饔, or ＇cook＇, whose offices were both subordinate to that of the 膳夫, or ＇master cook＇, who was their 伯. 庶常吉士,—this is descriptive of the officers enumerated, and of the subordinates employed by them.
P. 10. This par. has reference to the various officers in the States of the princes. See ＇The Speech at Muh＇, p.2.
P. 11. This par. would seem to go on to speak of the officers,—overseers or governors,—whom Wǎn and Woo appointed among the wild tribes, the 尹 at the close belonging to each of the tribes specified, all included under the commencing 夷. The 三毫, however, occasions a difficulty, for their people were the descendants of T＇ang＇s original subjects, and could not be classed with the 夷, under which term therefore we can only include the 微, the 盧, and the 烝. The two first of these are mentioned in the 2d par. of Bk. II, referred to above, with other wild tribes, who acted with the forces of king Woo in his overthrow of Show. The 烝 are not mentioned there, and there is much difference of opinion as to how that term should be taken. Gan-kwǒ adopts the meaning of 眾, ＇the multitudes＇; Ming-shing approves that of 君, ＇rulers＇,which is given to it in the 爾雅; and others suppose it is the name of a wild tribe, like the two preceding terms. The ＇three Pǒ＇ were Mung (蒙) or the ＇northern Pǒ＇, in the pres. dis. of Shang-k＇ew, dep. of Kwei-tih in Ho-nan; the western Pǒ, in the pres. dis. of Yen-sze,dep. of Ho-nan; and the ＇southern Pǒ＇, which was only a few le from the northern. Ts＇ae says that he does not understand the meaning of 阪. He supposes however that it may mean ＇strong positions＇ (阪=險) throughout the five domains, where it was deemed proper to locate special officers. K＇ang-shing joined it with 三毫,and supposed that it denoted the three strong-holds,where the overseers of the different Pǒ were placed.
Pp.12-15. Further exemplification in Wǎn and Woo of their anxiety to get right men; and of the confidence which they reposed in them when got. 12. 뀗王惟克厥宅心,—we must explain these words from the 克知三有宅心 in par. 6. King Wǎn was able to know fully the minds of his officers, and to employ them with entire confidence.
13. He would not himself appear in the various notifications, in litigations, and in precautionary measures of government. There were the officers and pastors to attend to them, whom he simply required to be obedient and not disobedient.
14. Yea, as to litigations and precautionary measures he would seen as if he did not presume to know about them.
15. He was followed by king Woo, who carried out his work of settlement, and did not dare to supersede his righteous and virtuous men; who entered also into his plans, employing es before his forbearing and virtuous men.
Gan-kwǒ, indeed, took the language differently:—뀗王惟其땣居心遠惡舉善, ＇king Wǎn was able to set his mind on this,—the putting far off the bad and elevating the good＇. But, as Choo He has observed,if this were the meaning, we should have read 克宅厥心, and not 克厥宅心. Këang Shing read 뀗王維厥度心, which he interprets—＇King Wǎn employed his deliberating mind.＇ 乃克立茲常事, 司牧그, by—常事are intended the 常任 of par. 1, and by 司牧그 the 常伯. The 準그 are not mentioned here, unless the 司牧그be taken to include them and all the other officers who have been enumerated. 뀪克俊有德=皆是實땣俊而有德, being a description of the qualifications and virtue of Wǎn＇s officers. 13, 14. These parr. are intended to show how king Wǎn, having appointed the right men,left them to the management of their offices, and did not interfere with them in the discharge of their duties.罔攸兼=無所兼理, ＇he in no way interfered with;—did not attend to, along with his own duties＇. 庶言=號늄,＇governmental orders and notifications＇. This seems to be the only proper meaning of this phrase in the connection. It must run on with the 庶獄 and 庶慎,—all under the govt. of 罔攸兼於. Këang Shing, partly after Gan-kwǒ, would attach 뀗王罔攸兼於庶言 to the previous par., with the meaning that king Wǎn was guided in appointing his officers by the deliberations of his mind, and paid no attention to the praise or censure of individuals by others (庶言=眾그毀譽之言).庶獄=獄訟, ＇civil and criminal causes;＇—see on Ana.,XII., xiii. 庶慎=國之禁戒儲備, ＇all things in the State which were to be guarded against and provided for＇. 惟有至末,—the之is taken as=及, a particle of connection.是訓用違,=this is a very difficult clause. I have translated it after Foo Yuen-tsoo (傅꽮初; Ming dyn.), who says:—뀗王三宅之賢, 無非常德吉士, 安得有違命者, 推誠任그, 馭下有體, 只是訓戒之, 欲其用命, 不欲其違命耳. 14. Litigations and precautionary measures only are mentioned here, because king Wǎn could notbut know the notifications that went forth in his name. 15. How king Woo entered into the spirit and work of his father. 率惟敉功=率循뀗王安定天下之功. Comp.未克敉公功, Bk. XIII., p. 19. By 義德 Ts＇ae thinks we should understand 義德之그; and similarly 容德.
It was thus that they unitedly received this vast inheritance.
16. Oh! young son, the king, from this time forth be it ours to establish the government, appointing the high officers, the officers of the laws, and the pastors;—be it ours clearly to know what courses are natural to them, and then greatly to employ them in the government, that they may aid us in the management of the trust of the people, and harmoniously conduct all litigations and precautionary measures. And let us never allow others to come between us and them.
We get an easier meaning certainly by taking the expressions in this way, than if we understand them of king Wǎn himself.
Ch. V. Pp. 16-24. THE DUKE ADDRESSES KING CHING DIRECTLY, AND URGES HIM EVER TO ACT ON THE PRINCIPLE WHICH HAS BEEN ILLUSTRATED. 15, 16. How the king shouldcarefully choose, entirely trust, and steadily maintain his officers. 孺떚, 王,—this language has been pressed to show that the address was delivered when the king was a minor. 孺떚, it must be conceded, is properly=乳떚, ＇a sucking child＇; but it is used away from that signification, whether it was applied to Ching about his 15th year, or his 20th. When the duke of Chow had resigned the regency, he still continued to think of the king as the boy he had watched over, and ruled for,and so he calls him here, when offering these counsels which are not at all appropriate to him as a minor.
놖其至牧夫,—the critics all say that 놖 here (and in other clauses below) refers to king Ching. Woo Ch＇ing says, ＇The six 놖 in pp., 15, 16, are all the duke＇s 놖ing king Ching＇ (六놖皆놖늅王). Ch＇in Ta-yew says,＇By the 놖 the duke identifies himself with the king.Sovereign and minister should compose, as it were,one body＇ (놖者놖其君, 君臣一體也). All this may be correct, but we may as well translate by the plural of the first personal pronoun. 立政 covers the 立事, 準그,牧夫, as it does 任그, 準夫, 牧 in p. 7. It is remarkable how the order of enumeration, when speaking of the＇three positions, is continually varied＇.
놖其克灼知厥苦,—comp. the language of p. 6. 若here must be equal to 心 there. The critics generally define it by 順, and then understand by 知厥若,＇know that they are accordant with right＇, obedient to heavenly principle. Ts＇ae, much more happily, goes on to explain 順 by 心之安, ＇that in which the mind reposes＇, and then adduces, to illustrate the meaning, the words of Confucius (Ana. II., x.) 察其所安, 그焉瘦哉, ＇Examine in what things a man rests. How can he conceal his character!＇
丕乃俾亂=大委任之, 使展布눁體뀪為治. Këang Shing would strangely make丕here only a particle ofintroduction.
17. Yea, in our every word and speech, let us be thinking of officers of complete virtue, to regulate the people whom we have received.
18."Oh! I, Tan, have received these excellent words from others, and tell them all to you, young son, the king. From this time forth, O accomplished son ofWoo, accomplished grandson of Wăn, do not err in regard to the litigations and precautionary measures;—let the proper officers regulate them.
놖受民=놖所受之民, ＇the people whom we have received＇, i.e., who have been entrusted to us by Heaven, and transmitted to us by our ancestors. 時則勿有間之,—時=如是, ＇thus＇, ＇in this condition＇. 間之,—＇to come between them＇; either between themand their work, or between them and us. Këang Shing joins this clause on to the next, and reads 物 instead of 勿, from Wang Ch＇ung＇s 論衡. He labours hard but unsuccessfully to interpret his text.
17. In translating this par. I have followed Ts＇ae,who takes 末=終 and 惟=思. 自一話一言=一話一言之間, ＇during the space of one word or one sentence＇. Lin Che-k＇e has the same view. Woo Ch＇ing would refer 一話一言 to the 庶言 of par. 13. Gan-kwǒ＇s comment on the whole par. is strangely laboured and absurd:—言政當用一善, 善在一言而已, 欲其口無擇言, 如此놖則終惟有늅德之美, 뀪治놖所受之民.
18—21. The king is repeatedly and variously warned against erring in the matter of litigations and precautionary measures. There was probably some disposition in the young emperor to interfere with the regular course of these two departments, which made the duke dwell so pointedly upon them. 18. 徽言=美言or 善言, ＇admirable words＇ or ＇good words＇. He refers no doubt to all that he has said in the address. The＇men from whom he received them＇ were probably the host of ministers and officers, who had commenced to address the king when he took the words out of their mouth. Lin Che-k＇e praises the honesty of the duke of Chow in making this acknowledgment, and contrasts him with some other statesmen who used the ideas of others, taking all the credit of them to themselves. 뀗떚, 뀗孫,—＇the accomplished son, the accomplished grandson＇. King Shing no doubt is intended.
正是乂之,—there is no end of the disputes about how正 is to be taken. Ts＇ae supposes that it=正그, which phrase we have in Bk. IX., p. 17. From the conclusion of p. 21 we must conclude that the 有司之牧夫 are intended. Wang Ts＇ëaou makes a good observation on this par.:—＇The prec. par. says that the sovereign is not to let other men interrupt the proceedings of his officers; here he is admonished not to throw those proceedings into error by interference of his own＇ (上言勿間之뀪그, 此言勿誤之뀪已, 大抵그君任賢不專, 其弊有是二端, 故反覆言之也).
19. From of old to the founder of Shang, and downwards to king Wăn of our Chow, in establishing government, when they appointed high officers,pastors, and officers of the laws, they settled them in their positions and unfolded their talents. It was thus that they gave the government into their hands.
20. In the empire never has there been the establishment of government in the employment of artful-tongued men;—with such men, unlessoned in virtue, never can a government be distinguished in the world. From this time forth, in establishing government, make no use of artful-tongued men, but seek for good officers, and get them to use all their powers in aiding the government of our empire.
21. Now, O accomplished son of Woo, accomplished grandson of Wăn, young son, the king, do not err in the matter of litigations. There are the officers and pastors to attend to them.
19. 自古商그=自古及商그. By ＇of old＇, Yu, the founder of the Hea dyn., must be intended.
克由繹之由繹 ,—is explained by 紬繹, ＇to unroll a clue＇, ＇to get hold of the end, and draw out all the silk＇. The high officers, being put in their positions, were made to unfold all their talents. We may keep the proper meaning of 由, however. See the comment of Leu Tsoo-hëen in the 集說:—由繹, 由其늌而繹其中也,由其言而繹其心, 云云. 茲乃俾乂=玆其所뀪使之治事. It is better to understand the clause thus, than to take it,with Gan-kwǒ, as=此乃使天下治. 20. Men of artfultongues should on no account be allowed to get office.
譣 (K. S. edits 憸) 그=佞그, ＇specious＇, ＇talkative＇,＇artful men＇. Chëong Kew-shing gives the following account of them:= 憸그者, 傾녉辯給之그, 詐是飾非, 言足拒諫, 悅其心, 則譽桀紂為堯舜, 失其意, 則誣伯夷為盜跖. 不訓於德, 訓 is commonly defined by 順, but we may retain its proper signification. 其惟吉士=其惟用有常吉士. See par. 9. 21. Comp. par. 13.
22."Have well arranged also your military accoutrements and weapons, so that you may go forth beyond the steps of Yu, and be able to travel over all beneath heaven, even to beyond the seas, everywhere meeting with submission:—so shall you display the bright glory of king Wăn, and render more illustrious the great achievements of king Woo.
23."Oh! from this time forth, may you and your successors, in establishing the government, seek to employ men of constant virtue."
P. 22. This par. suddenly introduces a subject difft.from those hitherto dwelt upon, and seemingly quite out of place in the Book. At the close of his address to prince shih, however, we found the duke of Chow all at once break into the same warlike mood. There he would have the dynasty extend its sway, till ＇from the corners of the sea to the sunrising there should not be one disobedient to the rule of Chow.＇ Here his enthusiasm rises higher, and he will have the empire extended beyond its limits in the time of Yu. Many of the critics argue that after the dynasty of Hea began to decline, the wild tribes all round the empire encroach upon it, till the ＇nine provinces＇ of Shang hardly embraced half the territory which those of Yu had done. There is no definite testimony, however, to this effect. If it were so, we can well suppose that the duke of Chow was bent on extending the sway of his House,to recover at least all the ground that had been lost from the time of Yu. 詰爾戎兵,—詰 is defined by 治,＇to have in good order＇. The term means ＇to interrogate judicially＇. Its proper force here is ＇to maintain a strict inquiry into＇. 戎 and 兵 are used in the dict. to define each other; both signify ＇military weapons＇. Gan-kwǒ is followed by Ts＇ae in distinguishing them, as I have done in the translation (戎服兵器). 陟禹之跡,—＇ascend the footsteps of Yu＇. But this hardly makes sense.The ＇Daily Explanation＇ defines 陟 by 越而過之, ＇to go beyond＇. For the ＇footsteps of Yu＇, the limits of his different progresses, see ＇The Tribute of Yu＇, Pt. ii., p. 23, and the ＇Yih and Tseih,＇ p. 8.
方行天下,—方=눁方 or 徧. 覲 is used in the sense of 見,= ＇to cause to be displayed＇. Leu Tsoo-heen tries to argue that the duke of Chow is not inciting the king here to warlike expeditions, but only to be prepared for war as the best security for peace. He lays down this maxim very tersely:—古그治兵, 乃所뀪弭兵, 後世銷兵, 乃所뀪召兵. Këang Shing defines詰 by 謹, ＇to be circumspect＇, ＇to watch against＇, so that he brings out the meaning that the king was tohave done with war and cultivate the arts of peace, as the means of securing universal submission! For this interpretation there is no more ground than for Tsoo-hëen＇s reasoning. [I am glad to find that Woo Ch＇ing thinks this par. as much out of place as I do. ＇It has no connection,＇ he says, ＇with the text before and after. It may be presumed that a portion of the Book has been lost.＇]
P. 23. The duke here repeats the burden of his address, extending his wishes from king Ching to his successors. 常그=常德之그. Comp. 庶常吉士, p. 9, and in ＇The Counsels of Kaou-yaou, p. 2, 彰厥有常, 吉哉.
24. The duke of Chow spake to the following effect,"O grand historiographer, the minister of Crime, the duke of Soo, dealt reverently with all the criminal matters which came before him, thereby to perpetuate the fortunes of our empire. Here was an example of careful anxiety for other ministers, to rank with him in the ordering of the appropriate punishments."
Ch. VI. P. 24. I cannot see that this par. has any connection with the rest of the Book. It appears indeed to be more out of place, if possible, than par. 22. It is evidently a fragment of some of the lost Books which has got tacked on here. 司務蘇公,—＇the minister of Crime, the duke of Soo＇. From a passage in the 左傳,늅굛一年, we learn that the duke of Soo (where Soo was I have not ascertained) was call 忿生, and was minister of Crime to king Woo. 式敬爾由獄,—Gan-kwǒ gives for this—땣用法, 敬汝所用之獄, ＇could use the laws so as to reverence the criminal cases which you use＇. But what meaning can a reader get from this? Këang Shing endeavours in vain to explain it. I take 敬爾 together as an adverb,= ＇reverently＇. 式=用; different from 式 below, which=法. 由獄=所斷之獄, ＇the criminal causes which he decided,＇—which＇passed through＇ his hands. 茲式, 云云,—the ＇Daily Explanation＇ gives for this:—則為司寇者, 於此取法而加謹焉, 則必땣뀪輕重條列, 用其中罰, 無偏輕偏重之條,無失극失出之慮, 刑獄清, 而天下無冤民矣. This seems to give the meaning, but I prefer to take 列 as referringto the duke of Soo, and= ＇to rank with him＇.
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