第41章

BOOK XXIX. THE SPEECH AT PE.

BOOK XXIX. THE SPEECH AT PE.

1. The duke said, "Ah! Ye men, make no noise, but listen to my commands. We are now going to punish those wild tribes of the Hwae and of Seu, who have risen up together.

THE NAME OF THE BOOK.—費誓, ＇The speech at Pe.＇ This Book carries us back from the times of P＇ing to those of Ching, the second of the emperors of Chow. The speech recorded in it is attributed in the Preface to the Shoo to Pih-k＇in the son of the duke of Chow; and there is a general acquiescence of tradition and critics in this view. We may account for its position out of the chronological order from its being a record not of any imperial doings, but of the sentiment of the prince of a State. K＇ang-shing and others placed it before ＇Leu on Punishments,＇ which arrangement,still leaving it out of the order of time, would deprive us of the explanation just given. The speech has reference to some military operations against the tribes on the Hwae and other wild hordes of the province of Seu or T＇seu; but we saw that they were in insurrection many times during the reign of Ching, and we cannot tell to what year the Book should be referred. Pih-k＇in presided over his principality for the long period of 53 years, and died B.C. 1062. The speech was made at Pe(費;—see Ming-shing on what he says was the older form of the name). On the situation of this place I give the note of Ch＇in Sze-k＇ae:—＇Pih-k＇in had his capital in the pres. dis. of K＇euh-fow (曲阜), dep. of Yenchow, and Pe was in the dis. Still so called, in the dep.of E-chow (沂州). Now, acc. to the 寰宇記, E is east from Yen-chow 385 le; Pe in 95 le to the north-west of E; K＇euh-fow is east from Yen-chow 30 le; and thus from K＇euh-fow to Pe was 280 le or thereabouts. At the commencement of the "Spring and Autumn", Pe was an independent principality, for in the first year of duke Yin (B.C. 721) we read in the 左傳 that ＇the baron of Pe led a force to fortify Lang＇ (費伯帥師城郎).Afterwards, it became the chief city of the Ke family of Loo, as we read again, in the first year of duke He(B.C. 658), that ＇he granted to Ke Yew the fields on the south of the Wăn, and Pe＇ (公賜季友汶陽之田及費). In the Analects also Min Tsze-k＇een appears as asked to be governor of Pe (Ana. VI., vii.). We may conclude, therefore, that, in the time of Pih-k＇in, Pe did not belong to Loo. But it was in his jurisdiction as the chief or ruling prince of the regions of the east (東方伯). Gan-kwŏ is wrong when he says that Pe was a place in the eastern border of Loo, and Ying-tă when he says that Pih-k＇in did not go beyond the territory of Loo. Pih-k＇in＇s speech was like that of K＇e at Kan, or of T＇ang at Ming-t＇eaou, or of king Woo at Muh; i.e.,it was made like those when the army approached the territory of the enemy.＇

The Book is in both the texts.

CONTENTS. Pih-k＇in appears at the head of his host proceeding against the tribes of the Hwae and the wild people of Ts＇eu.

2. "Have in good repair your coats of mail and helmets; have the laces of your shields well secured:—presume not to have any of these but in perfect order.Prepare your bows and arrow; temper your lances and spears; sharpen your pointed and edged weapons:—presume not to have any of these but in good condition.

Having commanded silence, he issues his orders, first, that the soldiers all have their arms in good order; next, that the people of the country take care of the oxen and horses of the army; further, that the troops on no account leave their ranks or go astray; and finally, he appoints the day when he will commence operations against the enemy, and commands that all the requisite preparations be made.

P.1. Opening of the speech. Occasion of the expedition. By ＇men＇ we are to understand all in the host, his own subjects of Loo, and the troops of States whom he had called to aid in the expedition,—officers and common men. —徂茲, 云云,there is a difficulty here with the interpretation of 徂茲. Ts＇ae, after Soo Shih, takes the characters as=往者, ＇formerly,＇so that the meaning of the clause is—＇Formerly, the wild tribes of the Hwae and the Ts＇eu rose in insurrection together.＇ But why refer to what they had done in former times? We must understand, on this construction, something like—＇And now again, they take advantage of our present circumstances, and give fresh trouble, to that we have to take the field against them.＇ This is the way in which the ＇Daily Explanation＇brings out the meaning:—往者淮夷叛亂, 為王室之患,今又乘我始就國封, 軍旅未習, 乃脅徐方之戎, 一時竝起. Gan-kwŏ view was different. He took 徂 indeed as往,—not adverbially, however, but as a verb, meaning＇to go,＇—＇we are going＇, or ＇let us go＇. The 茲 is=此,＇this＇, or ＇these＇.—＇We are going to those tribes of the Hwae and of Seu, who have risen up together;＇ i.e.,we are going to chastise them. This construction is followed by Lin Che-k＇e and Këang Shing, the latter of whom expounds the clause:—言往征此淮徐戎, 竝起為寇者. I have translated according to this view. ＇The wild tribes about the Hwae＇ are mentioned so far back as the time of Yu;—see ＇The Tribute of Yu,＇ Pt. i, p. 35.They belonged to the province of Ts＇eu, and why there should be mentioned in addition to them another tribe,called the ＇Jung of Ts＇eu＇ is a question which cannot be fully answered. 戎 was properly the name of the wild people on the west of the Middle kingdom. Possibly,a tribe of them had forced their way to the eastern coasts, and settled in one or more places·of Ts＇eu,continuing to retain their original designation. Wang Kăng-yay [often mentioned likewise as Wang Ch＇ungyun (王充耘)] has an instructive and suggestive note on the passage:—＇徂 means "to go". The passage it best taken with K＇ung Gan-kwŏ as meaning—"We are now going to smite those E and Jung." K＇ung says that the various tribes of wild people were simply bridled by the emperors of the early dynasties and allowed to dwell in different places within the different provinces; but I venture to think that the true state of the case concerning them was this:—Anciently, when the country was first peopled, it was not possible for the principles of propriety and righteousness to penetrate everywhere with a transforming power. All who were unaffected by those principles were classed as E or Jung, and all who recognised them and came under their influence were said to be Hwa and Hea (輒謂為華夏). We are not to suppose that it was necessary to be living outside the nine provinces, in what are called "the four seas," in order to be Jung and E. In the account of Yu＇s five domains, indeed, the Man and the E are said to have been in the domain of Restraint and the Wild domain; but when we examine the state of the empire of Chow, we find "the white Teih" (白狄) in T＇ae-yuen [in Shan-se], the E of the Hwae and the Jung of Ts＇eu in the province of Ts＇eu, the Lae E in Ts＇e(齊有萊夷), and the Jung of Luh-wun about the E river(伊꼇有陸渾之戎). Even such great States as Woo and Tsoo had to drive out the E and Teih. Woo and Tsoo had to drive out the E and Teih. It is plain that these tribes were not confined to the two domains to which we have referred. Shun told Kaou-yaou to restrain by punishments the Man and E who were disturbing the empire, which simply means that he was to punish those who denied the principles of propriety and righteousness, and violated them.

3. "We must now largely let the oxen and horses loose, and not keep them as usual in enclosures:—do you shut up your traps, and fill up your pitfalls, and do not presume to injure any of the animals let loose.If any of them be injured, you shall be dealt with according to the regular punishments.

4. "When the horses and cattle are seeking one another, or when your followers, male or female,abscond, presume not to leave the ranks to pursue them.