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順鼓篇

  《春秋》之義,大水,鼓用牲於社。說者曰:“鼓者,攻之也。”或曰:“ 脅之。”脅則攻矣。〔陰〕勝,攻社以救之。

或難曰:攻社謂得勝負之義,未可得順義之節也。人君父事天,母事地。母之黨類為害,可攻 母以救之乎?以政令失道陰陽繆戾者,人君也。不自攻以複之,反逆節以犯尊,天地安肯濟?

使湛水害傷天,不以地害天,攻之可也。今湛水所傷,物也。萬物於地,卑也。害犯至尊 之體,於道違逆,論《春秋》者,曾不知難。

案雨出於山,流入於川,湛水之類,山川是矣。大水之災,不攻山川。

社,土也。五行之性,水土不同。以水為害而攻土,土勝水。

攻社之義,毋乃如今世工匠之用椎鑿也?以椎擊鑿,令鑿穿木。今儻攻土,令厭水乎?

且夫攻社之義,以為攻陰之類也。甲為盜賊,傷害人民,甲在不亡,舍甲而攻乙之家,耐止甲乎?

今雨者,水也。水在,不自攻水,而乃攻社。案天將雨,山先出雲,雲積為雨,雨流為水。然則山者,父母;水者子弟也。重罪刑及族屬,罪父母子弟乎?罪其朋徒也?計山水與社,俱為雨類也,孰為親者?社,土也。五行異氣,相去遠。

殷太戊桑穀俱生。或曰高宗。恐駭,側身行道,思索先王之政,興滅國,繼絕世,舉逸民,明養老 之義,桑穀消亡,享國長久。”此說《春秋》〔者〕所共聞也。水災與桑穀之變何以異?殷王改政,《春秋》攻社 ,道相違反,行之何從?

周成王之時,天下雷雨,偃禾拔木,為害大矣。成王開金滕之書,求索行事周公之功,執書以泣 遏,雨止風反,禾、大木複起。

大雨久湛,其實一也。成王改過,《春秋》攻社,兩經二義,行之如何?

月令之家,蟲食穀稼,取蟲所類象之吏,笞擊僇辱以滅其變。實論者謂之未必真是,然而為之, 厭合人意。

今致雨者,政也、吏也,不變其政,不罪其吏,而徒攻社,能何複塞?

苟以為當攻其類,眾陰之精,月也,方諸鄉月,水自下來,月離於畢,出房北道,稀有不雨。 月中之獸,兔、蟾蜍也。其類在地,螺與蚄也。月毀於天,螺、蚄舀缺,同類明矣。雨久不霽,攻陰之類,宜 捕斬兔、蟾蜍,椎被螺、蚄,為其得實。

蝗蟲時至,或飛或集。所集之地,穀草枯索。吏卒部民,塹道作坎,榜驅內於塹坎,杷蝗積聚以千斛數。正攻蝗之身,蝗猶不止。況徒攻陰之類,雨安肯霽?

《尚書》《大傳》曰:“煙氛郊社不修,出川不祝,風雨不時,霜雪不降,責於天公 。臣多弑主,孽多殺宗,五品不訓,責於人公。城郭不繕,溝池不修,水泉不隆,水為民害,責於地公。” 王者三公,各有所主;諸侯卿大夫,各有分職。大水不責卿大夫而擊鼓攻社,何〔如〕?不然,魯國失 禮,孔子作經,表以為戒也。

公羊高不能實,董仲舒不能定,故攻社之義,至今複行之。使高尚生,仲舒未 死,將難之曰:“久雨湛水溢,誰致之者?使人君也,宜改政易行以複塞之。如人臣也,宜罪其人以 過解天。如非君臣,陰陽之氣偶時運也,擊鼓攻社,而何救止?

《春秋》說曰:“人君亢陽致旱,沈溺致水。”夫如是,旱則為沈溺之行,水則為亢 陽之操,何乃攻社?攻社不解,硃絲縈之,亦複未曉。說者以為社陰、硃陽也,水陰也,以陽色縈之,助鼓為救。

夫大山失火,灌以壅水,眾知不能救之者,何也?火盛水少,熱不能勝也。今國湛水,猶大山失火 也;以若繩之絲,縈社為救,猶以壅水灌大山也。

原天心以人意,狀天治以人事。人相攻擊,氣不相兼,兵不相負,不能取勝。今一國水, 使真欲攻陽,以絕其氣,悉發國人操刀把杖以擊之,若歲終逐疫,然後為可。楚、漢之際,六國之時,兵革戰 攻,力強則勝,弱劣則負。攻社一人擊鼓,無兵革之威,安能救雨?

夫一暘一雨,猶一晝一夜也;其遭若堯、湯之水旱,猶一冬一夏也。如或欲以人事祭祀 複塞其變,冬求為夏,夜求為晝也。何以效之?久雨不霽,試使人君高枕安臥,雨猶自止。止久至於大旱, 試使人君高枕安臥,旱猶自雨。何則?〔陽〕極反陰,陰極反〔陽〕。

故夫天地之有湛也,何以知不如人之有水病也?其有旱也,何以知不如人有癉疾也?禱請求福,終不能愈,變操易行,終不能救;使醫食藥,冀可得愈;命盡期至,醫藥無效。

堯遭洪水,《春秋》之大水也,聖君知之,不禱於神,不改乎政,使禹治之,百川東流。夫 堯之使禹治水,猶病水者之使醫也。然則堯之洪水,天地之水病也;禹之治水,洪水之良醫也。說者何以易 之?攻社之義,於事不得。

雨不霽,祭女媧,於禮何見?伏羲、女媧,俱聖者也。舍伏羲而祭女媧,《春秋》不言。董仲舒 之議,其故何哉?

夫《春秋經》但言“鼓”,豈言攻哉?說者見有“鼓”文,則言攻矣。夫鼓未必為攻,說者用意異也。

季氏富於周公,而求也為之聚斂而附益之。孔子曰:“非吾徒也,小子鳴鼓攻之,可 也。”攻者,責也,責讓之也。六國兵革相攻,不得難此,此又非也。

以卑而責尊,為逆矣。或據天責之也?王者母事地,母有過,子可據父以責之乎?下之於上, 宜言諫。若事,臣子之禮也;責讓,上文禮也。乖違禮意,行文如何?

故警戒下也。必以伐鼓為攻此社, 此則鍾夫禮以鼓助號呼,明聲響也。古者人君將出,撞鐘擊鼓,聲鼓鳴攻擊上也。

大水用鼓,或時再告社,陰之太盛,雨湛不霽。陰盛陽微,非道之宜,口祝不副,以鼓自助, 與日食鼓用牲 於社,同一義也。俱為告急,彰陰盛也。

事大而急者用鍾鼓,小而緩者用鈴{狄},彰事告急,助口氣也。大 道難知,大水久湛,假令政治所致,猶先告急,乃斯政行。盜賊之發,與此同操。盜賊亦政所致,比求闕失, 猶先發告。鼓用牲於社,發覺之也。社者,眾陰之長,故伐鼓使社知之。

說鼓者以為攻之,故攻母逆義之難,緣此而至。今言告以陰盛陽微,攻尊之難,奚從來哉? 且告宜於用牲,用牲不宜於攻。告事用牲,禮也;攻之用牲,於禮何見?

硃絲如繩,示在暘也。暘氣實微,故 用物微也。投一寸之針,布一丸之艾於血脈之蹊,篤病有瘳。硃絲如一寸之針、一丸之艾也?

吳攻破楚,昭王亡走,申包胥間步赴秦,哭泣求救,卒得助兵,卻吳而存楚。擊鼓之人,〔誠〕如 何耳;使誠若申包胥,一人擊得。假令一人擊鼓,將耐令社與秦王同感,以土勝水之威,卻止雲雨。雲雨氣得與吳 同恐,消散入山,百姓被害者,得蒙霽晏,有楚國之安矣。

迅雷風烈,君子必變,雖夜必興,衣冠而坐,懼威變異也。 夫水旱,猶雷風也,雖運氣無妄,欲令人君高枕幄臥,以俟其時,無惻怛憂民之心。

堯不用牲,或時上世質也。倉頡作書,奚仲作車,可以前代之時無書、車之事,非後世為之 乎?時同作殊,事乃可難;異世易俗,相非如何?

俗圖畫女媧之象為婦人之形,又其號曰“女”。仲舒之意,殆謂女媧古婦人帝王者也。男陽而女 陰,陰氣為害,故祭女媧求福佑也。

傳又言:共工與顓頊爭為天子,不勝,怒而觸不周之山,使天柱折,地維絕。女媧消煉五色石以補蒼天,斷鰲之足以立四極。仲舒之祭女媧,殆見此傳也。本有補蒼天、立四極之神,天氣不和,陽道不勝,儻女媧以精神助聖王止雨湛乎!

Chapter XXXI. Gentle Drums (Shun-ku).

According to the Ch`un-ch`iu, [in time of high water the drums were beaten, and animals immolated at the altars of the spirits of the land]. 1 The expositors of the Classic hold that the drums symbolise an attack or compulsion, which is equivalent to an attack. The Yang2 being paramount, the spirits of the land are attacked, to deliver people from the calamity.

Some one might object that an attack upon the spirits implies victory and defeat, and that such a measure cannot be in accordance with justice. A ruler of men honours Heaven like his father and Earth like his mother. In case the kindred of his mother had done mischief, would he attack his mother, in order to help his subjects? He whose government is deficient and who throws the Yin and the Yang into disorder, 3 is the sovereign. If, to restore order, instead of attacking himself, he violated all laws, and offended against august Heaven and Earth, would they bring him relief?

Provided that an inundation injured Heaven, but that it were not injured by Earth, then the water might be warded off; but now things have to suffer from the water. All the various things together are much inferior to Earth, and to violate her sacred body would be contrary to all principles. 4 The critics of the Ch`un-ch`iu, however, are unable to raise these objections.

Rain issues from mountains and flows into rivers. 5 Mountains and rivers are, therefore, nearly related to inundations. Yet when high water causes disaster, they do not attack mountains or rivers.

The altars of the land are earth. As regards the nature of the Five Elements, water and earth are quite dissimilar. When water does evil, earth is attacked. Earth is stronger than water. This is the idea underlying the attack upon the spirits of the land.

Is it not like the workmen of our time using a hammer and a chisel? With the hammer they beat the chisel, and make it enter the wood. Now, by attacking earth, do they cause it to subdue water?

Furthermore, the object of attacking the spirits of the land is to assault the kindred of the Yin.6 Suppose that A is a robber who has wounded people. A is there and has not fled, but the injured let him go and attack B. Would they stop A from committing more crimes in this way? Rain is water, and the water is there, but in lieu of assaulting water, they attack the spirits of the land.

When Heaven is going to rain, the mountains first emit clouds, which gather and become rain. The rain flows and becomes water. Thus the mountains are the parents, and water is their progeny. In capital punishment even relatives are implicated, but does the punishment attain ascendants and descendants only, or even the friends of the criminal? If mountains and water as well as the altars of the land are held to be related to rain, which of them are the nearest relatives? 7 The altars of the land are earth. The fluids of the Five Elements are different and vary very much. 8

In the time of T`ai Mou of the Yin dynasty a mulberry and a paper-mulberry grew together. Some say that Kao Tsung terrified began to practise virtue with stooping body. He would ponder over the government of former kings, illustrate the principle of feeding the old, regenerate extinguished States, re-establish the succession of extinct princely houses, and raise obscure scholars. Upon this the two trees died, and he enjoyed his government for a long time. This story was universally known in the "Spring and Autumn" period. Floods are not different from the extraordinary phenomenon of the mulberry trees, yet the king of Yin changed his government, whereas in the Ch`un-ch`iu era they attacked the spirits of the land. The two methods are conflicting; which of them must be followed?

In the time of King Ch`êng of Chou, a tempest broke loose over the empire, with thunder and rain. The grain lay down, trees were up-rooted, and the damage was enormous. King Ch`êng opened the book from the metal-bound coffer, to inquire what was to be done, and about the merit of the Duke of Chou. He held the book in his hands with tears in his eyes, and lo! the rain ceased, and the wind stopped. The grain rose again, and the big trees were raised up again. 9

Great rain and continual floods are of the same nature. King Ch`êng changed his faults, and in the Ch`un-ch`iu period they attacked the spirits of the land. Since the views of the two Classics disagree, what is to be done?

When insects eat the grain of the crops, those well versed in the calendar, cause the officers, whom they liken to the insects, to be flogged and maltreated, for the purpose of removing the calamity. 10 If we thoroughly go into the question, we find that this is not right, but it is done out of regards to the public feeling.

Now, is it the government which brings about the rain, or the officers? If neither the government is changed, nor the officers are punished, and merely the spirits of the land attacked, how can this put a stop to the rain?

Provided that the same kind must be attacked, then the moon is the essence of all the Yin. When we hold up a moon-mirror towards the moon, water comes down. 11 The moon approaching the Hyades or leaving the constellation of the "House" from the north, it nearly always inevitably rains. 12 The animals in the moon are the hare and the toad. 13 Their counterparts on earth are snails and corn-weevils. When the moon is eclipsed in the sky, snails and corn-weevils decrease on earth, which proves that they are of the same kind. 14 When it rains without ceasing, one attacks all that belongs to the Yin. To obtain a result one ought to hunt and kill hares and toads, and smash snails and corn-weevils.

When locusts appear, they either pass flying or they alight, and wherever they alight, all grain and grass wither and die. The officers and underlings direct the people to draw furrows and dig moats, and with rattles to drive the locusts into them. There they scrape together heaps of locusts, thousands and thousands of bushels, but, although they attack the locusts themselves, they cannot stop them. Now, what would be the effect of an attack upon the kind of the Yin? How could rain be checked thereby?

We read in the Shang-shu ta-chuan:15 ---"When there are inauspicious vapours, and the sacrifices to Heaven and Earth are neglected, mountains and rivers not prayed to, wind and rain not in season, and frost and snow fail to come down, the minister of Heaven 16 is held answerable. When officers frequently assassinate their prince, and illegitimate sons murder their progenitor, the five relationships being in discord, the minister of Men 17 is made responsible. When the city walls are not refitted, and ditches and moats in bad repair, the springs not flowing, and the people visited with floods, then the minister of Earth 18 bears the responsibility." The king as well as the three ministers 19 all have their functions, and the princes, lords, and high officers all have their special duties. Now floods are not laid at the charge of lords and high officers, but drums are beaten, and the spirits of the land attacked. How do we know but that this is wrong and that Lu acted contrary to the rites? Confucius writing the Classic mentioned the incident as a warning against malpractices. Kung Yang Kao20 could not fathom it, and Tung Chung Shu, not determine its meaning, so that, at present, the idea of attacking the spirits of the land is again being put forward.

If Kung Yang Kao were still alive, and Tung Chung Shu not dead, we might nonplus them with the following argument:---When, after a long rain, the waters rise and flow over, who is responsible for it? If it be the ruler, then he must change his government, and amend his dealings, to stop them. If it be his ministers, they must suffer the penalties of their crimes, to appease Heaven. Should it be neither the sovereign nor his ministers, but the fluids of the Yin and Yang viz. their fortuitous revolutions, of what use would be the beating of drums and the attacking of the spirits of the land?

In the "Remarks on the Ch`un-ch`iu" 21 it is said:---"The sovereign boiling over, causes droughts, plunged in dissipation, he causes floods." Accordingly, in times of drought, one must commit acts of dissipation, and, in case of floods, proceed in a hot-headed way. Why then attack the spirits of the land? This attack is inexplicable. Besides they draw round red silk, which is likewise unaccountable. 22 They endeavour to explain it by the supposition that the altars correspond to the Yin, and red to the Yang. Water, being Yin, becomes surrounded by the colour of Yang, which cooperates with the drums in bringing relief.

If a big mountain catches fire and is sprinkled with water from a pool, every one knows the uselessness of such a measure, because the fire is much too intense, and the water too little to quench the flames. Now, the inundation of a State is like a big mountain on fire. To draw such a silken thread round the altars of the spirits of the land for help, would be like 23 sprinkling a big mountain with water from a pool.

To understand the mind of Heaven, one takes human thoughts as a starting point, and to form an idea of Heaven's government, one considers human actions. 24 At a battle, victory cannot be won, unless the combatants try conclusions man to man, and measure swords. Now, if in a State suffering from floods they really wished to attack the Yang, in order to extinguish the fluid, and if they sent forth all their men, armed with spears, and swords in hand, to smite it, as at the end of the year, they expel sickness, then perhaps a success might be achieved. When in the struggle between Ch`u and Han25 and in the time of the Six States, they flew to arms, the stronger held the field, and the weaker were defeated. If one man alone assaults the spirits, beating the drum, without force of arms, what can he do against the rain?

Sunshine and rain are like day and night, and met with as Yao and T`ang encountered the flood and the drought. They are also like summer and winter. Should anybody desire to sacrifice to them, according to human custom, in order to check their changes, trying to turn winter into summer, or night into day, would he be successful? In case that it rains uninterruptedly, and that the sovereign quietly reclines on his high couch, the rain stops, all the same, of itself, and after having stopped for a long time, so that a great dryness has been the consequence, it also begins to rain afresh, spontaneously, even though the sovereign remains inactive on his pillows. Why? Because the Yang having reached its climax, suddenly turns into the Yin, and the Yin having gone to extremes, again turns into the Yang.

How do we know but that the floods of heaven and earth are like the "water sickness" 26 of mankind, and whether a drought is not like jaundice among men? By prayers and supplications for happiness they are not to be cured, and a change of conduct or reforms are of no avail. By using a physician and taking medicines, they may perhaps still be cured, but, when life is at an end, and one's time is up, no doctor and no medicine can help.

The Great Flood, which Yao fell in with, is the high water of the Ch`un-ch`iu. The wise ruler understood its nature, and did not invoke the spirits, or change his government, but he employed Yü, to regulate the water and make all the rivers run eastward. Yao's employment of for the regulation of the water is like a dropsical man's recourse to a doctor. The Great Flood of Yao, therefore, is the "water sickness" of heaven and earth, and Yü, regulating the water, was the clever doctor of the Great Flood. Wherefore did the critics change all this? The attack on the spirits of the land is not justified by facts.

In case of incessant rain, they sacrifice to Nü Wa.27 The Rites know nothing of this. Fu Hsi and Nü Wa were both sages; that, omitting Fu Hsi, Nü Wa is to be sacrificed to, is not stated in the Ch`un-ch`iu, on what then does Tung Chung Shu base his suggestion? 28

The Classic of the "Spring and Autumn" speaks of drums only; why does that mean to attack? The critics reading the word "drums," imagine that it means attacking, but drums need not necessarily refer to an attack. This view of the critics is erroneous.

[The head of the Chi family was richer than the duke of Chou had been, and yet Ch`iu collected his imposts for him, and increased his wealth. Confucius said, "He is no disciple of mine. My children, you may beat the drum and scold 29 him."] 30

Scolding means reproving, and reproving, recriminating. From the mutual armed attacks of the Six States an objection cannot be derived here. 31 But this course would likewise be improper. 32 For a mean person to reprove an exalted one, is impertinent. 33 But may be that in reproving he acts under instructions from Heaven. The emperor treats Earth as his mother. A mother having committed some fault, can her son be charged by his father to reprove her? As to explanations of that sort between inferiors and superiors, a subject has solely the right to remonstrate, whereas the ruler may reprove and recriminate. Why then violate all the rules of propriety?

It is a human custom to reinforce cries and intensify shouts by drums. Of old, when a ruler was about to go out, bells were struck and drums beaten, to frighten and warn off low class people. 34 If drums were really beaten for the purpose of assailing the spirits of the land, then the sound of bells and the roll of drums would mean an aggression and an onslaught on the highest powers.

At inundations, drums are most likely used to address the spirits of the land a second time. When the Yin is in its apex, the rain pours down unceasingly, Yin reigns supreme, and Yang is weak. This is not the proper course of things. Since oral supplications are inadequate, drums are employed, to assist the prayers in the same manner as, at an eclipse of the sun, drums are beaten and animals sacrificed at the altars of the land. 35 All this is done, to inform the spirits of the urgent need, and to show the undue preponderance of the Yin.

In important and urgent matters bells and drums are used, in small and indifferent ones, jingles and fives. 36 They make known what has happened, announce the urgency, and help the voice of the petitioner. Great principles are difficult to know. Provided that great floods and long inundations be occasioned by government, the urgent need is announced first nevertheless. But this is a government affair. When robberies are rife, the proceeding is the same. Robberies are likewise the upshot of government. As soon as the loss has been ascertained, in this case also an announcement is first made. The beating of drums and immolating of the animals at the altars of the land is the publication. The spirits of the land are the chiefs of all the Yin, therefore they are informed by the beating of drums.

Those who maintain that drums imply an attack, attack a mother. Such an impiety is the consequence of this view. Now, if we say that it is an announcement of the preponderance of the Yin and the impotence of the Yang, the difficulty of assaulting a venerable being does not arise. Moreover, an announcement agrees well with the offering of an animal, but a sacrifice does not tally with an assault. To immolate an animal, while making an announcement, is according to the rites, but is there any rule prescribing the combination of an attack and a sacrifice?

Red silk in the shape of a cord points to heat. Because the hot fluid is exhausted, one uses such a small thing. By driving in a needle one inch long, and by rubbing a ball of moxa over a vein, a violent disease may be cured. Red silk is like a needle an inch long and a ball of moxa.

Wu attacked and defeated Ch`u.37 King Chao fled, and Shên Pao Hsü38 took an opportunity 39 to walk afoot to Ch`in. With plenty of tears he asked for help, and finally obtained auxiliary troops with which he repulsed Wu and saved Ch`u. How does a drummer beat the drum? Provided that he be as upright as Shên Pao Hsü, then one single person may eventually suffice to beat the drum. If one man beat the drum, then it might be possible to prevail upon the spirits of the land, that they feel the same pity as the king of Ch`in, and with earth overcome the power of water, averting and stopping the clouds and the rain. The fluids of clouds and rain cause fears like that of Wu. When they disperse, reverting into the mountains, the harrassed people are blessed with sunshine and repose, enjoying the peace of the kingdom of Ch`u.

["When a strong wind blows, and the thunderclaps quickly follow each other, a superior man will be deeply moved. Though it be night, he will rise, don his clothes and cap and sit up,"] 40 apprehending an untoward accident. Water and drought are like thunder and storm. Though it be natural phenomena, subject to certain laws, it would show a want of sympathy for the troubles of the people, if the sovereign were to recline apatheticly on the bulging pillows of his bed-chamber, awaiting a change.

Yao did not immolate, which was perhaps owing to the simplicity of primitive times. T`sang Hsieh invented writing, and Hsi Chung wrought carts. Can the inventions of later generations be condemned, on the plea that in former ages writing and carts were unknown? When the times are the same, but doings differ, difficulties may arise. Different ages, however, have different customs, which do not exclude each other. 41

People painting pictures of Nü Wa, make a likeness of a lady and give it the appellative (woman). In accordance with the view of Tung Chung Shu, the name Nü Wa was first introduced as designation for a lady and a ruler of ancient times. Yang is male, and Yin female. Since the Yin fluid causes disasters, Nü Wa is sacrificed to, to implore her protection.

There is a tradition that Kung Kung, fighting with Chuan Hsü for the imperial dignity, was vanquished, and, in his wrath, knocked against Mount Pu Chou, causing the "Pillar of Heaven" to break and the confines of the earth to be smashed. Nü Wa melted five-coloured stones, and repaired the blue sky, and having cut the legs of a sea-turtle, erected them at the four poles. 42 When TungChung Shu sacrificed to Nü Wa, this tradition first became current. Originally, their was a goddess who repaired the blue sky and erected the four poles. Provided that, the fluid of Heaven being in disharmony and the Yang principle vanquished, Nü Wa with her spiritual force helped a wise emperor, would she be able to check the rain showers?

Notes

1. Quoted from the Ch`un-ch`iu, Duke Chuang 25th year.

2. I suppose that Yin should be written here, for at times of great floods the Yin, and not the Yang fluid preponderates. See below p. 345 seq.

3. . Williams writes the last character , Kanghi and Couvreur , Giles .

4. It would be improper to hurt the sacred body of Earth, by attacking the spirits of the land, merely for the sake of the various things injured by an inundation. Neither Heaven nor Earth are materially affected by floods.

5. Cf. Vol. I, p. 277.

6. Heaven is Yang and Earth is Yin and so far the kindred of water which is Yin also.

7. Mountains and water of course, the parents and the progeny of rain as Wang Ch`ung puts it.

8. Therefore earth and water should not be interchanged, nor earth be made responsible for inundations.

9. See p. 17 seq.

10. For more details on this peculiar custom see chap. XXXIV.

11. Cf. p. 351 and Huai Nan Tse III, 2r.:--- .

12. Cf. p. 328.

13. See Vol. I, p. 268.

14. Cf. p. 4.

15. , so ed. C. Ed. A writes , ed. B . It is a work written by Fu Shêng , the preserver of the Shuking of the 2nd and 3rd cent. b.c. Cf. Vol. I, p. 447, Note 2, and Giles, Bibl. Dict. No. 599. According to Chang Chih Tung's Bibliography the work is still in existence.

16. .

17. .

18. .

19. . This expression usually denotes the three chief ministers of the Chou dynasty:--- Grand Tutor, Grand Assistant, and Grand Protector, mentioned in the Shuking Part V, Book XX, 5 (Legge, Classics Vol. III, Part II, p. 527). The titles given to them in the Shang-shu ta-chuan:---minister of Heaven, of Men, and of Earth, seem not to occur elsewhere; the Pei-wen-yün-fu ignores them. They bear some resemblance to the "officer of Heaven" and the "officer of Earth" of the Chou-li, who have been identified with the "prime minister" and the "minister of Instruction" of the Shuking. Cf. Legge, loc. cit. p. 528, Notes 7 and 8.

20. In his commentary to the above quoted passage of the Ch`un-ch`iu, Kung Yang says that the ceremony was correct.

21. , apparently a work on the Ch`un-ch`iu, but not enumerated in the Catalogue of the Hou Han-shu.

22. Kung Yang loc. cit. refers to this custom and gives a similar explanation as here given.

23. Ed. A and C:---, ed. B:---.

24. Cf. Vol. I, p. 287.

25. The struggle between Hsiang Yü who had made himself king of Ch`u and Liu Pang, the later Han Kao Tsu.

26. .

27. See below p. 347.

28. The suggestion that Nü Wa should be sacrificed to.

29. , the same word which in the foregoing discussions is used in the sense of attacking.

30. Analects XI, 16. Cf. p. 55.

31. The objection that should be taken in the sense of "attack" in the passage of the Analects, as it must be understood in regard to the struggles of the Six States.

32. The word , used concerning the high water sacrifice, cannot be explained by scolding or reproving.

33. Men are mean, compared with the spirits of the land, whom they are supposed to attack.

34. Now gongs are used for the same purpose.

35. This custom is mentioned in the above quoted passage of the Ch`un-ch`iu.

36. . Neither Kanghi nor the Chêng-tse-t`ung know this character. It is perhaps a misprint for , a fife or a shrill pipe used to exhort people to work, as the dictionaries say.

37. In 506 b.c.

38. A grandson of a ruler of Ch`u. See Giles, Bibl. Dict. No. 1697.

39. which is paraphrased by:---.

40. Quotation from the Liki. Cf. Vol. I, p. 296, Note 1.

41. Therefore Yao's not immolating does not tell against the later custom.

42. Cf. Vol. I, p. 250.

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