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Han shih wai chuan

Han Ying's Illustrations of the didactic application of the Classic of songs
Han, Ying
  
[title page]
  
PREFACE
  
TABLE OF CONTENTS
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INTRODUCTION
  
Technical Terms
  
History of the Text and Editions

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CHAPTER V
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CHAPTER IX
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CHAPTER X
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APPENDIX
  
BIBLIOGRAPHY
  
TABLE OF UNUSUAL ORTHOGRAPHIES
  
FINDING LIST
  
INDEX OF PROPER NAMES
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89

13[1]

When King Wu attacked [the tyrant] Chou, as he came to
Hsing-ch`iu, the yoke [on his chariot horses][2] broke into three
pieces, and rain fell for three days without stopping. King Wu
was afraid[3] and summoned T`ai-kung, to whom he said, "It
seems to me that the time has not yet come when Chou can be
attacked."

T`ai-kung replied, "Not so. That the carriage yoke broke into
three pieces means our army should be divided into three. The
three days' rain without a stop[4] was intended to wash our
weapons."

King Wu said, "In that case, what shall we do?"

T`ai-kung said, "Love for a person reaches to the crows on his
roof;[5] hate for a person includes the very walls of his village.[6]

90

Let us slay all our enemies,[7] so that none will be left over."

King Wu said, "Ah, the empire is not yet established!"

The Duke of Chou hastened forward and said, "Not so. Let
each regulate his own home and till his own fields. Without [regard
for] old or new, [befriend only good men].[8] If the people commit
a fault, let it be my sole responsibility."

King Wu said, "Ah, the empire has been established."

Thereupon he put his troops in order[9] and checked their
advance at Ning. He changed the name of Hsing-ch`iu to Huai;
Ning he called Hsiu-wu.[9] He marched to defeat [the tyrant] Chou
in the Plain of Mu. The Ode says,[10]

The wilderness of Mu spread out extensive;
Bright shone the chariots of sandal;
The teams of bays, black-maned and white-bellied, galloped along;
The grand-master Shang-fu
Was like an eagle on the wing.
Bright was[11] King Wu,
Who at one onset smote the great Shang.
The morning of the encounter was clear and bright.

After he had gone to [the capital of] Shang,[12] before descending
from his chariot he enfeoffed the descendants of Huang-ti in Chi,
the descendants of the Emperor Yao in Chu, and the descendants
of Shun in Ch`ên. After descending from his chariot, he enfeoffed
the descendants of the Hsia imperial family in Ch`i, and the descendants
of Yin in Sung. He raised a mound over the grave of
Pi-kan, released Chi-tzŭ from prison, and marked out the village
gate of Shang-jung.[13]

91

Crossing the River, he went to the west and released the [war]horses
south of Mt. Hua to show that they would not again be
mounted. The oxen he turned loose in the plain around T`ao-lin
to show that they would not again be yoked to carts. War
chariots and armor he had consecrated with blood and stored
away in depots to show they would not again be used.

After that he disbanded his army and held archery practice
in the suburbs. On the left they shot their arrows to the [song]
li-shou,[14] and on the right to the [song] tsou-yü.[15] Thereafter
the empire knew that King Wu would not again employ troops.
When he sacrificed in the ancestral temple,[16] the people learned
about filial piety. He held open court and from that the feudal
lords learned about respect.[17] He seated the three [outstanding]
old men in the Great School,[18] and he, the Son of Heaven, respectfully
served them with sauce and gave them cups to rinse out their
mouths. In this manner he taught the feudal lords the behavior
proper to a younger brother. These four [acts] constitute the
great teachings of the empire. Now was it not fitting that King
Wu was long [on the throne]? The Ode says,[19]

You vanquished Yin, put a stop to its cruelties,
And effected the firm establishment of your merit.
It says that when Wu attacked [the tyrant] Chou, Yin was lost.[20]

 
[1]

This section is a collection of three anecdotes about King Wu's conquest of the
Shang. The first, concerning inauspicious omens, is roughly paralleled in SY 13.17a-b,
where first the wind breaks King Wu's flag, then a flood occurs, and finally the tortoise
shell used for divination is consumed by fire. Master San-i [OMITTED] objects each time,
and always King Wu has a favorable interpretation. The next deals with the advice
proffered King Wu by his ministers. SSTC 3.3a-4a seems to be the source here for
SY 5.4a-b, which agrees in having the Duke of Shao among the advisers. HSWC varies
considerably from both of them. The last account is of King Wu's acts after his
conquest. It occurs in an abbreviated form in the SSTC version with some verbal
identity. Li chi 39.11b-14a (Legge 2.123-5) is very close to HSWC, but contains lines
lacking in the latter. Shu ching 315-6 contains a few lines of this passage, but the
section in question ([OMITTED]) belongs to the `old text.' Shih chi 4.12a, 14b (Mém.hist.
1.239, 243-4) reproduces some of this, but the order is quite different.

[2]

All texts have [OMITTED] "shields." With CHy I follow TPYL 776.4a to emend to [OMITTED].
Lei-chü 59.5a, Shu ch`ao 141.5b, TPYL 328.4a likewise. (Chao 80.) I emend also the
occurrence of [OMITTED] below.

[3]

[OMITTED]: TPYL 328.4a, Lei-chü, loc. cit., lack [OMITTED], and Chao thinks it is
better omitted.

[4]

Lei-chü, loc. cit., TPYL 328.4a, 776.4a lack [OMITTED]; the first two citations have [OMITTED].
and Chao (81) prefers this as balancing [OMITTED] above.

[5]

[OMITTED]: SSTC is less terse: [OMITTED].

[6]

[OMITTED] is a variant of [OMITTED]. B, C mistakenly write [OMITTED]. Chêng Hsüan's com.
on SSTC explains it as [OMITTED] "village walls." Sun Chih-tzŭ (quoted by Chao
as from Tu-shu ts`o lu, but not in the HCCC ed.) equates it with [OMITTED] as in Li
Shang-yin's poem (Li I-shan shih chi 5.4b) [OMITTED], where it means
"bamboo fence." He disagrees with those who (like Chu Ch`i-fêng, TT 262-3) would
make this and its variants mean "servants." SY 5.4a writes [OMITTED]. (Chao.)

[7]

Cf. Shu ching 482 (5/16.15).

[8]

[OMITTED]: SSTC has [OMITTED], and SY [OMITTED]
[OMITTED]. Ssŭ-k`u ch`üan-shu k`ao-chêng suggests [OMITTED] for [OMITTED], and Chao agrees, as the
meaning would then be near to that of SSTC. CHy thinks the text is defective, and
I have added the phrase [OMITTED] from SSTC and SY to complete the sentence.

[9]

[OMITTED]: hence the new name (Hsiu-wu) for Ning below.

[9]

[OMITTED]: hence the new name (Hsiu-wu) for Ning below.

[10]

Shih 436 No. 236/8.

[11]

All texts have [OMITTED] as in Mao shih, but Ching-tien shih-wên ([OMITTED] B. 2a) gives [OMITTED] as the Han shih reading, and Ch`ên Ch`iao-ts`ung (I-shuo k`ao 11.9b-10a) agrees. (Chao 82.) Karlgren, BMFEA 17.66 seems to have followed the Han shih reading.

[12]

For [OMITTED] "return to" read [OMITTED] with Chêng Hsüan's com. on Li chi, loc. cit. (Chou.)

[13]

For Shang Jung cf. HSWC 2/19.

[14]

According to Chêng Hsüan's com., loc. cit., a lost song.

[15]

Shih 36 No. 25.

[16]

[OMITTED]: only the central part of the Ming-t`ang, called the [OMITTED], was used for
sacrifices. Cf. Legge, Li Ki 1.29 for a note on it, and Couvreur, Li Ki 1.332 for a
diagram.

[17]

For [OMITTED] CHy, following Li chi, writes [OMITTED] "learned to be subjects," and continues
from Li chi, "He plowed in the field set apart for that purpose and thereafter the
feudal lords learned about respect."

[18]

For [OMITTED] cf. TTLC 3.8b and §16 below. The ceremony referred to here is
mentioned in Li Ki 1.313 (3/5.2): "Those of 50 years received their nourishment in
the [schools of the] districts; those of 60, theirs in the [smaller school of the] state, and
those of 70, theirs in the college." (Legge 1.240.)

[19]

Shih 594 No. 285.

[20]

[OMITTED]: I follow Yü Yüeh (CYTT 17.5a) and emend to [OMITTED]
[OMITTED]. (Chao 82.)

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