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+The Project Gutenberg EBook of The Shih King, by James Legge
+(#5 in our series by James Legge)
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+Title: The Shih King
+
+Author: James Legge
+
+Release Date: November, 2005  [EBook #9394]
+[This file was first posted on September 29, 2003]
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+*** START OF THE PROJECT GUTENBERG EBOOK, THE SHIH KING ***
+
+
+
+
+
+
+
+
+
+  THE SHIH KING
+
+
+        OR
+
+
+    BOOK OF POETRY:
+
+
+          ALL THE PIECES AND STANZAS IN IT ILLUSTRATING THE RELIGIOUS
+          VIEWS AND PRACTICES OF THE WRITERS AND THEIR TIMES.
+
+
+        Translated by
+
+
+        James Legge
+
+
+            From the Sacred Books of the East, Vol. 3
+
+
+            First Published 1879
+
+
+            Scanned at www.sacred-texts.com August-September 2000
+
+
+  THE SHIH KING
+
+
+  OR
+
+
+  BOOK OF POETRY.
+
+
+    INTRODUCTION.
+
+
+      CHAPTER I.
+
+
+      THE NAME AND CONTENTS OF THE CLASSIC.
+
+1. Among the Chinese classical books next after the Shû in point of
+antiquity comes the Shih or Book of Poetry.
+
+The meaning of the character Shih.
+
+The character Shû, as formed by the combination of two others, one of
+which signified 'a pencil,' and the other 'to speak,' supplied, we saw
+in its structure, an indication of its primary significance, and
+furnished a clue to its different applications. The character Shih was
+made on a different principle, that of phonetical formation, in the
+peculiar sense of these words when applied to a large class of Chinese
+terms. The significative portion of it is the character for 'speech,'
+but the other half is merely phonetical, enabling us to approximate to
+its pronunciation or name. The meaning of the compound has to be learned
+from its usage. Its most common significations are 'poetry,' a poem, or
+poems,' and a collection of poems! This last is its meaning when we
+speak of the Shih or the Shih King.
+
+The earliest Chinese utterance that we have on the subject of poetry is
+that in the Shû by the ancient Shun, when he said to his Minister of
+Music, 'Poetry is the Expression of earnest thought, and singing, is the
+prolonged utterance of that expression.' To the same effect is the
+language of a Preface to the Shih, sometimes ascribed to Confucius and
+certainly older than our Christian era: 'Poetry is the product of
+earnest thought. Thought cherished in the mind becomes earnest; then
+expressed in words, it becomes poetry. The feelings move inwardly, and
+are embodied in words. When words are insufficient for them, recourse is
+had to sighs and exclamations. When sighs and exclamations are
+insufficient for them, recourse is had to the prolonged utterance of
+song. When this again is insufficient, unconsciously the hands begin to
+move and the feet to dance..... To set forth correctly the successes and
+failures (of government), to affect Heaven and Earth, and to move
+spiritual beings, there is no readier instrument than poetry.'
+
+Rhyme, it may be added here, is a necessary accompaniment of poetry in
+the estimation of the Chinese. Only in a very few pieces of the Shih is
+it neglected.
+
+The contents of the Shih.
+
+2. The Shih King contains 305 Pieces and the titles of six others. The
+most recent of them are assigned to the reign of king Ting of the Kâu
+dynasty, B.C. 606 to 586, and the oldest, forming a group of only five,
+to the period of the Shang dynasty which preceded that of Kâu, B.C. 1766
+to 1123. Of those five, the latest piece should be referred to the
+twelfth century B.C., and the most ancient may have been composed five
+centuries earlier. All the other pieces in the Shih have to be
+distributed over the time between Ting and king Wan, the founder of the
+line of Kâu. The distribution, however, is not equal nor continuous.
+There were some reigns of which we do not have a single Poetical fragment.
+
+The whole collection is divided into four parts, called the Kwo Fang,
+the Hsiâo Yâ, the Tâ Yâ, and the Sung.
+
+The Kwo Fang, in fifteen Books, contains 160 pieces, nearly all of them
+short, and descriptive of manners and events in several of the feudal
+states of Kâu. The title has been translated by The Manners of the
+Different States, 'Les Mœurs des Royaumes,' and, which I prefer, by
+Lessons from the States.
+
+The Hsiâo Yâ, or Lesser Yâ, in eight Books, contains seventy-four pieces
+and the titles of six others, sung at gatherings of the feudal princes,
+and their appearances at the royal court. They were produced in the
+royal territory, and are descriptive of the manners and ways of the
+government in successive reigns. It is difficult to find an English word
+that shall fitly represent the Chinese Yâ as here used. In his Latin
+translation of the Shih, p. Lacharme translated Hsiâo Yâ by 'Quod rectum
+est, sed inferiore ordine,' adding in a note:--'Siâo Yâ, latine Parvum
+Rectum, quia in hac Parte mores describuntur, recti illi quidem, qui
+tamen nonnihil a recto deflectunt.' But the manners described are not
+less correct or incorrect, as the case may be, than those of the states
+in the former Part or of the kingdom in the next. I prefer to call this
+Part 'Minor Odes of the Kingdom,' without attempting to translate the
+term Yâ.
+
+The Tâ Yâ or Greater Yâ, in three Books, contains thirty-one pieces,
+sung on great occasions at the royal court and in the presence of the
+king. p. Lacharme called it 'Magnum Rectum (Quod rectum est superiore
+ordine).' But there is the same objection here to the use of the word
+'correct' as in the case of the pieces of the previous Part. I use the
+name 'Major Odes of the Kingdom.' The greater length and dignity of most
+of the pieces justify the distinction of the two Parts into Minor and Major.
+
+The Sung, also in three Books, contains forty pieces, thirty-one of
+which belong to the sacrificial services at the royal court of Kâu;
+four, to those of the marquises of Lû; and five to the corresponding
+sacrifices of the kings of Shang. p. Lacharme denominated them correctly
+'Parentales Cantus.' In the Preface to the Shih, to which I have made
+reference above, it is said, 'The Sung are pieces in admiration of the
+embodied manifestation of complete virtue, announcing to the spiritual
+Intelligences their achievement thereof.' Kû Hsî's account of the Sung
+was--'Songs for the Music of the Ancestral Temple;' and that of Kiang
+Yung of the present dynasty--'Songs for the Music at Sacrifices.' I have
+united these two definitions, and call the Part--'Odes of the Temple and
+the Altar.' There 'is a difference between the pieces of Lû and the
+other two collections in this Part, to which I will call attention in
+giving the translation of them.
+
+Only the pieces of the fourth Part have professedly a religious character.
+
+From the above account of the contents of the Shih, it will be seen that
+only the pieces in the last of its four Parts are professedly of a
+religious character. Many of those, however, in the other Parts,
+especially the second and third, describe religious services, and give
+expression to religious ideas in the minds of their authors.
+
+Classification of the pieces from their form and style.
+
+3. Some of the pieces in the Shih are ballads, some are songs, some are
+hymns, and of others the nature can hardly be indicated by any English
+denomination They have often been spoken of by the general name of odes,
+understanding by that term lyric poems that were set to music.
+
+My reason for touching here on this point is the earliest account of the
+Shih, as a collection either already formed or in the process of
+formation, that we find in Chinese literature. In the Official Book of
+Kâu, generally supposed to be a work of the twelfth or eleventh century
+B.C., among the duties of the Grand Music-Master there is 'the
+teaching,' (that is, to the musical performers,) 'the, six classes of
+poems:--the Fang; the Fû; the Pî; the Hsing; the Yâ; and the Sung.' That
+the collection of the Shih, as it now is, existed so early as the date
+assigned to the Official Book could not be; but we find the same account
+of it given in the so-called Confucian Preface. The Fang, the Yâ, and
+the Sung are the four Parts of the classic described in the preceding
+paragraph, the Yâ embracing both the Minor and Major Odes of the
+Kingdom. But what were the Fû, the Pî, and the Hsing? We might suppose
+that they were the names of three other distinct Parts or Books. But
+they were not so. Pieces so discriminated are found in all the four
+Parts, though there are more of them in the first two than in the others.
+
+The Fû may be described as Narrative pieces, in which the writers tell
+what they have to say in a simple, straightforward manner, without any
+hidden meaning reserved in the mind. The metaphor and other figures of
+speech enter into their composition as freely as in descriptive poems in
+any other language.
+
+The Pî are Metaphorical pieces, in which the poet has under his language
+a different meaning from what it expresses,--a meaning which there
+should be nothing in that language to indicate. Such a piece may be
+compared to the Æsopic fable; but, while it is the object of the fable
+to inculcate the virtues of morality and prudence, an historical
+interpretation has to be sought for the metaphorical pieces of the Shih.
+Generally, moreover, the moral of the fable is subjoined to it, which is
+never done. in the case of these pieces.
+
+The Hsing have been called Allusive pieces. They are very remarkable,
+and more numerous than the metaphorical. They often commence with a
+couple of lines which are repeated without change, or with slight
+rhythmical changes, in all the stanzas. In other pieces different
+stanzas have allusive lines peculiar to themselves. Those lines are
+descriptive, for the most part, of some object or circumstance in the
+animal or vegetable world, and after them the poet proceeds to his
+proper subject. Generally, the allusive lines convey a meaning
+harmonizing with those which follow, where an English poet would begin
+the verses with Like or As. They are really metaphorical, but the
+difference between an allusive and a metaphorical piece is this,--that
+in the former the writer proceeds to state the theme which his mind is
+occupied with, while no such intimation is given in the latter.
+Occasionally, it is difficult,. not to say impossible, to discover the
+metaphorical idea in the allusive lines, and then we can only deal with
+them as a sort of refrain.
+
+In leaving this subject, it is only necessary to say further that the
+allusive, the metaphorical, and the narrative elements sometimes all
+occur in the same piece.
+
+
+      CHAPTER II.
+
+
+      THE SHIH BEFORE CONFUCIUS, AND WHAT, IF ANY, WERE HIS LABOURS UPON IT.
+
+Statement of Sze-mâ Khien.
+
+1. Sze-mâ Khien, in his memoir of Confucius, says: 'The old poems
+amounted to more than 3000. Confucius removed those which were only
+repetitions of others, and selected those which would be serviceable for
+the inculcation of propriety and righteousness. Ascending as high as
+Hsieh and Hâu-kî, and descending through the prosperous eras of Yin and
+Kâu to the times of decadence under kings Yû and Lî, he selected in all
+305 pieces, which he' sang over to his lute, to bring them into
+accordance with the musical style of the Shâo, the Wû, the Yâ, and the
+Fang.'
+
+The writer of the Records of the Sui Dynasty.
+
+In the History of the Classical Books in the Records of the Sui Dynasty
+(A.D.589 to 618), it is said:--'When royal benign rule ceased, and poems
+were no more collected, Kih, the Grand Music-Master of Lû, arranged in
+order those that were existing, and made a copy of them. Then Confucius
+expurgated them; and going up to the Shang dynasty, and coming down to
+the state of Lû, he compiled altogether 300 Pieces.'
+
+Opinion of Kû Hsî.
+
+Kû Hsî, whose own standard work on the Shih appeared in A.D. 1178,
+declined to express himself positively on the expurgation of the odes,
+but summed up his view of what Confucius did for them in the following
+words:--'Royal methods had ceased, and poems were no more collected.
+Those which were extant were full of errors, and wanting in arrangement.
+When Confucius returned from Wei to Lû, he brought with him the odes
+that he had gotten in other states, and digested them, along with those
+that were to be found in Lû, into a collection Of 300 pieces.'
+
+View of the author.
+
+I have not been able to find evidence sustaining these representations,
+and must adopt the view that, before the birth of Confucius, the Book of
+Poetry existed, substantially the same as it was at his death, and that
+while he may have somewhat altered the arrangement of its Books and
+pieces, the service which he rendered to it was not that of compilation,
+but the impulse to study it which he communicated to his disciples.
+
+Groundlessness of Khien's statement.
+
+2. If we place Khien's composition of the memoir of Confucius in B.C.
+100, nearly four hundred years will have elapsed between the death of
+the sage and any statement to the effect that he expurgated previously
+existing poems, or compiled the. collection that we now have; and no
+writer in the interval affirmed or implied any such things. The further
+statement in the Sui Records about the Music-Master of Lû is also
+without any earlier confirmation. But independently of these
+considerations, there is ample evidence to prove, first, that the poems
+current before Confucius were not by any means so numerous as Khien
+says, and, secondly, that the collection of 300 pieces or thereabouts,
+digested under the same divisions as in the present classic, existed
+before the sage's time.
+
+3. i. It would not be surprising, if, floating about and current among
+the people of China in the sixth century before our era, there had been
+more than 3000 pieces of poetry. The marvel is that such was not the
+case. But in the Narratives of the States, a work of the Kâu dynasty,
+and ascribed by many to Zo Khiû-ming, there occur quotations from
+thirty-one poems, made by statesmen and others, all anterior to
+Confucius; and of those poems there are not more than two which are not
+in the present classic. Even of those two, one is an ode of it quoted
+under another name. Further, in the Zo Kwan, certainly the work of
+Khiû-ming, we have quotations from not fewer than 219 poems, of which
+only thirteen are not found in the classic. Thus of 250 poems current in
+China before the supposed compilation of the Shih, 236 are found in it,
+and only fourteen are absent. To use the words of Kâo Yî, a scholar of
+the present dynasty, 'If the poems existing in Confucius' time had been
+more than 3000, the quotations of poems now lost in these two works
+should have been ten times as numerous as the quotations from the 305
+pieces said to have been preserved by him, whereas they are only between
+a twenty-first and twenty-second part of the existing pieces. This is
+sufficient to show that Khien's statement is not worthy of credit.'
+
+ii. Of the existence of the Book of Poetry before Confucius, digested in
+four Parts, and much in the same order as at present, there may be
+advanced the following proofs:--
+
+First. There is the passage in the Official Book of Kâu, quoted and
+discussed in the last paragraph of the preceding chapter. We have in it
+a distinct reference to poems, many centuries before the sage, arranged
+and classified in the same way as those of the existing Shih. Our Shih,
+no doubt, was then in the process of formation.
+
+Second. Lî the ninth piece of the sixth decade of the Shih, Part II, an
+ode assigned to the time of king Yû, B.C. 78, to 771, we. have the words,
+
+'They sing the Yâ and the Nan,
+Dancing to their flutes without error.'
+
+So early, therefore, as the eighth century B.C. there was a collection
+of poems, of which some bore the name of the Nan, which there is much
+reason to suppose were the Kâu Nan and the Shâo Nan, forming the first
+two Books of the first Part of the present Shih; and of which others
+bore the name of the Yâ, being, probably, the earlier pieces that now
+compose a large portion of the second and third Parts.
+
+Third. In the narratives of Zo Khiû-ming, under the twenty-ninth year of
+duke Hsiang, B.C. 544, when Confucius was only seven or eight years old,
+we have an account of a visit to the court of Lû by an envoy from Wû, an
+eminent statesman of the time, and a man of great learning. We are told
+that as he wished to hear the music of Kâu, which he could do better in
+Lû than in any other state, they sang to him the odes of the Kâu Nan and
+the Shâo Nan; those of Phei, Yung, and Wei; of the Royal Domain; of
+Kang; of Khî; of Pin; of Khin; of Wei; of Thang; of Khan; of Kwei; and
+of Zhâo. They sang to, him also the odes of the Minor Yâ and the Greater
+Yâ; and they sang finally the pieces of the Sung. We have thus, existing
+in the boyhood of Confucius, what we may call the present Book of
+Poetry, with its Fang, its Yâ, and its Sung. The only difference
+discernible is slight,-in the order in which the Books of the Fang
+followed one another.
+
+Fourth. We may appeal in this matter to the words of Confucius himself.
+Twice in the Analects he speaks of the Shih as a collection consisting
+of 300 pieces[1]. That work not being made on any principle of
+chronological order, we cannot positively assign those sayings to any
+particular years of Confucius' life; but it is, I may say, the unanimous
+opinion of Chinese critics that they were spoken before the time to
+which Khien and Kû Hsî refer his special labour on the Book of Poetry.
+
+To my own mind the evidence that has been adduced is decisive on the
+points which I specified. The Shih, arranged very much as we now have
+it, was current in China before the time of Confucius, and its pieces
+were in the mouths of statesmen and scholars, constantly quoted by them
+on festive and other occasions. Poems not included in it there doubtless
+were, but they were comparatively few. Confucius may have made a copy
+for the use of himself and his disciples; but it does not appear that he
+rejected any pieces which had been previously received into the
+collection, or admitted any which had not previously found a place in it.
+
+What Confucius did for the Shih.
+
+4. The question now arises of what Confucius did for the Shih, if,
+indeed, he did anything at all. The only thing from which we can hazard
+an opinion on the point we have from himself. In the Analects, IX, xiv,
+he tells us:--'I returned from Wei to Lû, and then the music was
+reformed, and the pieces in
+
+[1. In stating that the odes were 300, Confucius probably preferred to
+use the round number. There are, as I said in the 'former chapter,
+altogether 305 pieces, which is the number given by Sze-mâ Khien. There
+are also the titles of six others. It is contended by Kû Hsî and many
+other scholars that these titles were only the names of tunes. More
+likely is the view that the text of the pieces so styled was lost after
+Confucius' death.]
+
+the Yâ and the Sung received their proper places.' The return from Wei
+to Lû took place only five years before the sage's death. He ceased from
+that time to take an active part in political affairs, and solaced
+himself with music, the study of the ancient literature of his nation,
+the writing of 'the Spring and Autumn,' and familiar intercourse with
+those of his disciples who still kept around him. He reformed the
+music,--that to which the pieces of the Shih were sung; but wherein the
+reformation consisted we cannot tell. And he gave to the pieces of the
+Yâ and the Sung their proper places. The present order of the Books in
+the Fang, slightly differing from what was common in his boyhood, may
+have now been determined by him. More than this we cannot say.
+
+While we cannot discover, therefore, any peculiar and important labours
+of Confucius on the Shih, and we have it now, as will be shown in the
+next chapter, substantially as he found it already compiled to his hand,
+the subsequent preservation of it may reasonably be attributed to the
+admiration which he expressed for it, and the enthusiasm for it with
+which he sought to inspire his disciples. It was one of the themes on
+which he delighted to converse with them[1]. He taught that it is from
+the poems that the mind receives its best stimulus[2]. A man ignorant of
+them was, in his opinion, like one who stands with his face towards a
+wall, limited in his view, and unable to advance [3]. Of the two things
+that his son could specify as enjoined on him by the sage, the first was
+that he should learn the odes[4]. In this way Confucius, probably,
+contributed largely to the subsequent preservation of the Shih, the
+preservation of the tablets on which the odes were inscribed, and the
+preservation of it in the memory of all who venerated his authority, and
+looked up to him as their master.
+
+[1. Analects, VII, xvii.
+
+2 Analects, VIII, viii, XVII, ix.
+
+3. Analects, XVII, x.
+
+4. Analects, XVI, xiii.]
+
+
+      CHAPTER III.
+
+
+      THE SHIH FROM THE TIME OF CONFUCIUS TILL THE GENERAL
+      ACKNOWLEDGMENT OF THE PRESENT TEXT.
+
+From Confucius to rise of the Khin dynasty.
+
+1. Of the attention paid to the study of the Shih from the death of
+Confucius to the rise -of the Khin dynasty, we have abundant evidence in
+the writings of his the grandson Dze-sze, of Mencius, and of Hsün Khing.
+One of the acknowledged distinctions of Mencius is his acquaintance with
+the odes, his quotations from which are very numerous; and Hsün Khing
+survived the extinction of the Kâu dynasty, and lived on into the times
+of Khin.
+
+The Shih was all recovered, after the fires of Khin.
+
+2. The Shih shared in the calamity which all the other classical works,
+excepting the Yî, suffered, when the tyrant of Khin issued his edict for
+their destruction. But I have shown, in the Introduction to the Shû, p.
+7, that that edict was in force for less than a quarter of a century.
+The odes were all, or very nearly all[1], recovered; and the reason
+assigned for this is, that their preservation depended on the memory of
+scholars more than on their inscription on tablets of bamboo and on silk.
+
+Three different texts.
+
+3. Three different texts of the Shih made their appearance early in the
+Han dynasty, known as the Shih of Lû, of Khî, and of Han; that is, the
+Book of Poetry was recovered from three different quarters. Liû Hin's
+Catalogue of the Books in the Imperial Library of Han (B.C. 6 to 1)
+commences, on the Shih King, with a collection of the three texts, in
+twenty-eight chapters.
+
+[1. All, in fact, unless we except the six pieces of Part II, of which
+we have only the titles. It is contended by Kû Hsî and others that the
+text of these had been lost before the time of Confucius. It may have
+been lost, however, after the sage's death; see note on p. 283.]
+
+The text of Lû.
+
+i. Immediately after the mention of the general collection in the
+Catalogue come the titles of two works of commentary on the text of Lû.
+The former of them was by a Shan Phei of whom we have some account in
+the Literary Biographies of Han. He was a native of Lû, and had received
+his own knowledge of the odes from a scholar of Khî, called Fâu Khiû-po.
+He was resorted to by many disciples, whom he taught to repeat the odes.
+When the first emperor of the Han dynasty was passing through Lû, Shan
+followed him to the capital of that state, and had an interview with
+him. Subsequently the emperor Wû (B.C. 140 to 87), in the beginning of
+his reign, sent for him to court when he was more than eighty years old;
+and he appears to have survived a considerable number of years beyond
+that advanced age. The names of ten of his disciples are given, all of
+them men of eminence, and among them Khung An-kwo. Rather later, the,
+most noted adherent of the school of Lû was Wei Hsien, who arrived at
+the dignity of prime minister (from B.C. 71 to 67), and published the
+Shih of Lû in Stanzas and Lines. Up and down in the Books of Han and Wei
+are to be found quotations of the odes, that must have been taken from
+the professors of the Lû recension; but neither the text nor the
+writings on it long survived. They are said to have perished during the
+Kin dynasty (A.D.265 to 419). When the Catalogue of the Sui Library was
+made, none of them were existing.
+
+The text of Khî.
+
+ii. The Han Catalogue mentions five different works on the Shih of Khî.
+This text was from a Yüan Kû, a native of Khî, about whom we learn, from
+the same collection of Literary Biographies, that he was one of the
+great scholars of the court in the time of the emperor King (B.C. 156 to
+141),--a favourite with him, and specially distinguished for his
+knowledge of the odes and his advocacy of orthodox Confucian doctrine.
+He died in the succeeding reign of Wû, more than ninety years old; and
+we are told that all the scholars of Khî who got a name in those days
+for their acquaintance with the Shih sprang from his school. Among his
+disciple's was the well-known name of Hsiâ-hâu Shih-khang, who
+communicated his acquisitions to Hâu Zhang, a native of the present
+Shan-tung province, and author of two of the works in the Han Catalogue.
+Hâu had three disciples of note, and by them the Shih of Khî was
+transmitted to others, whose names, with quotations from their writings,
+are scattered through the Books of Han. Neither text nor commentaries,
+however, had a better fate than the Shih of Lû. There is no mention of
+them in the Catalogue of Sui. They are said to have perished even before
+the rise of the Kin dynasty.
+
+The text of Han Ying.
+
+iii. The text of Han was somewhat more fortunate. Hin's Catalogue
+contains the names of four works, all by Han Ying, whose surname is thus
+perpetuated in the text of the Shih that emanated from him. He was a
+native, we are told, of Yen, and a great scholar in the time of the
+emperor Wan (B.C. 179 to 155), and on into the reigns of King, and Wû.
+'He laboured,' it is said, 'to unfold the meaning of the odes, and
+published an Explanation of the Text., and Illustrations of the Poems,
+containing several myriads of characters. His text was somewhat
+different from the texts of Lû and Khî, but substantially of the same
+meaning.' Of course, Han founded a school; but while almost all the
+writings of his followers soon perished, both the works just mentioned
+continued on through the various dynasties to the time of Sung. The Sui
+Catalogue contains the titles of his Text and two works on it; the
+Thang, those of his Text and his Illustrations; but when we come to the
+Catalogue of Sung, published under the Yüan dynasty, we find only the
+Illustrations, in ten books or chapters; and Âu-yang Hsiû (A.D. 1017 to
+1072) tells us that in his time this was all of Han that remained. It
+continues entire, or nearly so, to the present day.
+
+A fourth text; that of Mâo.
+
+4. But while those three different recensions of the Shih all
+disappeared, with the exception of a single treatise of Han Ying, their
+unhappy fate was owing not more to the convulsions by which the empire
+was often rent, and the consequent destruction of literary monuments
+such as we have witnessed in China in our own day, than to the
+appearance of a fourth text, which displaced them by its superior
+correctness, and the ability with which it was advocated and commented
+on. This was what is called the Text of Mâo. It came into the field
+rather later than the others; but the Han Catalogue contains the Shih of
+Mâo, in twenty-nine chapters, and a Commentary on it in thirty-nine.
+According to Kang Hsüan, the author of this was a native of Lû, known as
+Mâo Hang or 'the Greater Mâo,' who had been a disciple, we are told by
+Lü Teh-ming, of Hsün Khing. The work is lost. He had communicated his
+knowledge of the Shih, however, to another Mâo,--Mâo Kang, 'the Lesser
+Mao,' who was a great scholar, at the court of king Hsien of Ho-kien, a
+son of the emperor King. King Hsien was one of the most diligent
+labourers in the recovery of the ancient books, and presented the text
+and work of Hang at the court of his father,--probably in B.C. 129. Mâo
+Kang published Explanations of the Shih, in twenty-nine chapters,--a
+work which we still possess; but it was not till the reign of Phing
+(A.D. 1 to 9) that Mâo's recension was received into the Imperial
+College, and took its place along with those of Lû, Khî, and Han Ying.
+
+The Chinese critics nave carefully traced the line of scholars who had
+charge of Mâo's Text and Explanations down to the reign of Phing. The
+names of the men and their works are all given. By the end of the first
+quarter of our first century we find the most famous scholars addicting
+themselves to Mâo's text. The well-known Kiâ Khwei (A.D. 30 to 101)
+published a work on the Meaning and Difficulties of Mâo's Shih, having
+previously compiled a digest of the differences between its text and
+those of the other three recensions, at the command of the emperor Ming
+(A.D. 58 to 75). The equally celebrated Mâ Yung (A.D. 79 to 166)
+followed with another commentary;--and we arrive at Kang Hsüan or Kang
+Khang-khang (A.D. 127 to 200), who wrote a Supplementary Commentary to
+the Shih of Mâo, and a Chronological Introduction to the Shih. The
+former of these two works complete, and portions of the latter, are
+still extant. After the time of King the other three texts were little
+heard of, while the name of the commentators on Mâo's text speedily
+becomes legion. It was inscribed, moreover, on the stone tablets of the
+emperor Ling (A.D. 168 to 189). The grave of Mâo Kang is still shown
+near the village of Zun-fû, in the departmental district of Ho-kien, Kih-lî.
+
+The different texts guarantee the genuineness of the recovered Shih.
+
+5. Returning now to what I said in the second paragraph, it will be
+granted that the appearance of three different and independent texts,
+soon after the rise of the Ha dynasty, affords the most satisfactory a
+evidence of the recovery of the Book of Poetry as it had continued from
+the time of Confucius. Unfortunately, only fragments of those texts
+remain now; but they were, while they were current, diligently compared
+with one another, and with the fourth text of Mâo, which subsequently
+got the field to itself. When a collection is made of their peculiar
+readings, so far as it can now be done, it is clear that their
+variations from one another and from Mâo's text arose from the alleged
+fact that the preservation of the odes was owing to their being
+transmitted by recitation. The rhyme helped the memory to retain them,
+and while wood, bamboo, and silk had all been consumed by the flames of
+Khin, when the time of repression ceased, scholars would be eager to
+rehearse their stores. It was inevitable, and more so in China than in a
+country possessing an alphabet, that the same sounds when taken down by
+different writers should be represented by different characters.
+
+On the whole, the evidence given above is as full as could be desired in
+such a case, and leaves no reason for us to hesitate in accepting the
+present received text of the Shih as a very close approximation to that
+which was current in the time of Confucius.
+
+
+      CHAPTER IV.
+
+
+      THE FORMATION OF THE COLLECTION OF THE SHIH HOW IT CAME TO BE SO
+      SMALL AND INCOMPLETE; THE INTERPRETATION AND AUTHORS OF THE
+      PIECES; ONE POINT OF TIME CERTAINLY INDICATED IN IT; AND THE
+      CONFUCIAN PREFACE.
+
+1. It has been shown above, in the second chapter, that the Shih existed
+as a collection of poetical pieces before the time of Confucius[1]. In
+order to complete this Introduction to it, it is desirable to give some
+account of the various subjects indicated in the heading of the present
+chapter.
+
+How were the odes collected in the first place? In his Account of a
+Conversation concerning 'a Right Regulation of Governments for the
+Common Good of Mankind' (Edinburgh, 1704), p. 10, Sir Andrew Fletcher,
+of Saltoun, tells us the opinion of 'a very wise man,' that 'if a man
+were permitted to make all the ballads of a nation, he need not care who
+should make its laws.' A writer in the Spectator, no. 502, refers to a
+similar opinion as having been entertained in England earlier than the
+time of Fletcher. 'I have heard,' he says, 'that a minister of state in
+the reign of Elizabeth had all manner of books and ballads brought to
+him, of what kind soever, and took great notice how they took with the
+people; upon which he would, and certainly might, very well judge of
+their present dispositions, and of the most proper way of applying them
+according to his own purposes [2].'
+
+[1. As in the case of the Shû, Confucius generally speaks of 'the Shih,'
+never using the name of 'the Shih King.' In the Analects, IX, xiv,
+however, he mentions also the Yâ and the Sung; and in XVII, x, he
+specifies the Kâu Nan and the Shâo Nan, the first two books of the Kwo
+Fang. Mencius similarly speaks of 'the Shih;' and in III, i, ch. 4, he
+specifies 'the Sung of Lû,' Book ii of Part IV. In VI, ii, ch. 3, he
+gives his views of the Hsiâo Phan, the third ode of decade 5, Part II,
+and of the Khâi Fung, the seventh ode of Book iii of Part I.
+
+2 This passage from the Spectator is adduced by Sir John Davis in his
+treatise on the Poetry of the Chinese, p. 35.]
+
+The theory of the Chinese scholars about a collection of poems for
+governmental purposes.
+
+In harmony with the views thus expressed is the theory of the Chinese
+scholars, that it was the duty of the ancient kings to make themselves
+acquainted with all the poems current in the different states, and to
+judge from them of the rule exercised by the several princes, so that
+they might minister praise or blame, reward or punishment accordingly.
+
+The rudiments of this theory may be found in the Shû, in the Canon of
+Shun; but the one classical passage which is appealed to in support of
+it is in the Record of Rites, III, ii, parr. 13, 14:--'Every fifth year,
+the Son of Heaven made a progress through the kingdom, when the Grand
+Music-Master was commanded to lay before him the poems of the different
+states, as an exhibition of the manners and government of the people.'
+Unfortunately, this Book of the Lî Kî, the Royal Ordinances, was
+compiled only in the reign of the emperor Wan of the Han dynasty (B.C.
+179 to 155). The scholars entrusted with the work did their best, we may
+suppose, with the materials at their command they made much use, it is
+evident, of Mencius, and of the Î Lî. The Kâu Lî, or the Official Book
+of Kâu, had not then been recovered. But neither in Mencius nor in the Î
+Lî do we meet with any authority for the statement before us. The Shû
+mentions that Shun every fifth year made a tour of inspection; but there
+were then no odes for him to examine, for to him and his minister
+Kâo-yâo is attributed the first rudimentary attempt at the poetic art.
+Of the progresses of the Hsiâ and Yin sovereigns we have no information;
+and those of the kings Of Kâu were made, we know, only once in twelve
+years. The statement in the Royal Ordinances, therefore, was probably
+based only on tradition.
+
+Notwithstanding the difficulties that beset this passage of the Lî Ki, I
+am not disposed to reject it altogether. It derives a certain amount of
+confirmation from the passage quoted from the Official Book of Kâu on p.
+278, showing that in the Kâu dynasty there was a collection of poems,
+under the divisions of the Fang, the Yâ, and the Sung, which it was the
+business of the Grand, Music-Master to teach the musicians of the court.
+It may be accepted then, that the duke of Kâu, in legislating for his
+dynasty, enacted that the poems produced in the different feudal states
+should be collected on occasion of the royal progresses, and lodged
+thereafter among the archives of the bureau of music at the royal court.
+The same thing, we may presume à fortiori, would be done, at certain
+other stated times, with those produced within the royal domain itself.
+
+The music-master of the king would get the odes of each state from its
+music-master.
+
+But the feudal states were modelled after the pattern of the royal
+state. They also had their music-masters, their musicians, and their
+historiographers. The kings in their progresses did not visit each
+particular state, so that the Grand Music Master could have the
+opportunity to collect the odes in it for himself. They met, at
+well-known points, the marquises, earls, barons, &c., of the different
+quarters of the kingdom; there gave audience to them; adjudicated on
+their merits, and issued to them their orders. We are obliged to suppose
+that the princes were attended to the places of rendezvous by their
+music-masters, carrying with them the poetical compositions gathered in
+their several regions, to present them to their superior of the royal
+court. We can understand how, by means of the above arrangement, the
+poems of the whole kingdom were accumulated and arranged among the
+archives of the capital.
+
+How the collected poems were disseminated through the states.
+
+Was there any provision for disseminating thence the poems of one state
+among all the others? There is sufficient evidence that such
+dissemination was effected out in some way. Throughout the Narratives of
+the States, and the details of Zo Khiû-ming on the history of the Spring
+and Autumn, the officers of the states generally are presented to us as
+familiar not only with the odes of their particular states, but with
+those of other states as well. They appear equally well acquainted with
+all the Parts and Books of our present Shih; and we saw how the whole of
+it was sung over to Kî Kâ of Wû, when he visited the court of Lû in the
+boyhood of Confucius. There was, probably, a regular communication from
+the royal court to the courts of the various states of the poetical
+pieces that for one reason or another were thought worthy of
+preservation. This is nowhere expressly stated, but it may be contended
+for by analogy from the accounts which I have given, in the Introduction
+to the Shû, pp. 4, 5, of the duties of the royal historiographers or
+recorders.
+
+How the Shih is so small and incomplete.
+
+2. But if the poems produced in the different states were thus collected
+in the capital, and thence again disseminated throughout the kingdom, we
+might conclude that the collection would have been far more extensive
+and complete than we have it now. The smallness of it is to be accounted
+for by the disorder into which the kingdom fell after the lapse of a few
+reigns from king Wû. Royal progresses ceased when royal government fell
+into decay, and then the odes were no more collected[1]. We have no
+account of any progress of the kings during the Khun Khiû period. But
+before that period there is a long gap of nearly 150 years between kings
+Khang and Î, covering the reigns of Khang, Kâo, Mû, and Kung, if we
+except two doubtful pieces among the Sacrificial Odes of Kâu. The reign
+of Hsiâo, who succeeded to Î, is similarly uncommemorated; and the
+latest odes are of the time of Ting, when 100 years of the Khun Khiû
+period had still to run their course. Many odes must have been made and
+collected during the 140 and more years after king Khang. The
+probability is that they perished during the feeble reigns of Î and the
+three monarchs who followed him. Then came the long and vigorous reign
+of Hsüan (B.C. 827 to 782), when we may suppose that the ancient custom
+of collecting the poems was revived. After him all was in the main
+decadence and confusion. It was probably in the latter part of his reign
+that King-khâo, an ancestor of Confucius, obtained from the Grand
+Music-Master at the court of Kâu twelve of the sacrificial odes of the
+previous dynasty, as will be related under the Sacrificial Odes of
+Shang, with which he returned to Sung,
+
+[1. See Mencius, IV, ii, ch. 21.]
+
+which was held by representatives of the line of Shang. They were used
+there in sacrificing to the old Shang kings; yet seven of the twelve
+were lost before the time of the sage.
+
+The general conclusion to which we come is, that the existing Shih is
+the fragment of various collections made during the early reigns of the
+kings of Kâu, and added to at intervals, especially on the occurrence of
+a prosperous rule, in accordance with the regulation that has been
+preserved in the Lî Kî. How it is that we have in Part I odes of
+comparatively few of the states into which the kingdom was divided, and
+that the odes of those states extend only over a short period of their
+history:--for these things we cannot account further than by saying that
+such were the ravages of time arid the results of disorder. We can only
+accept the collection as it is, and be thankful for it. How long before
+Confucius the collection was closed we cannot tell.
+
+Bearing of these views on the interpretation of particular pieces.
+
+3. The conclusions which I have thus sought to establish concerning the
+formation of the Shih as a collection have an important bearing on the
+interpretation of many of the pieces. The remark of Sze-mâ Khien that
+Confucius selected those pieces which would be service able for the
+inculcation of propriety and righteousness' is as erroneous as the
+other, that be selected 305 pieces out of more than 3000. The sage
+merely studied and taught the pieces which he found existing, and the
+collection necessarily contained odes illustrative of bad government as
+well as of good, of licentiousness as well as of a pure morality.
+Nothing has been such a stumbling-block in the way of the reception of
+Kû Hsî's interpretation of the pieces as the readiness with which he
+attributes a licentious meaning to many of those in the seventh Book of
+Part I. But the reason why the kings had the odes of the different
+states collected and presented to them was, 'that they might judge from
+them of the manners of the people,' and so come to a decision regarding
+the government and morals of their rulers. A student and translator of
+the odes has simply to allow them to speak for themselves, and has no
+more reason to be surprised by references to vice in some of them than
+by the language of virtue in many others. Confucius said, indeed, in his
+own enigmatical way, that the single sentence, 'Thought without
+depravity,' covered the whole 300 pieces[1]; and it may very well be
+allowed that they were collected and preserved for the promotion of good
+government and virtuous manners. The merit attaching to them is that
+they give us faithful pictures of what was good and what was bad in the
+political state of the country, and in the social, moral, and religious
+habits of the people.
+
+The writers of the odes.
+
+The pieces were of course made by individuals who possessed the gift, or
+thought that they possessed the gift, of poetical composition. Who they
+were we could tell only on the authority of the pieces themselves, or of
+credible historical accounts, contemporaneous with them or nearly so. It
+is not worth our while to question the opinion of the Chinese critics
+who attribute very many of them to the duke of Kâu, to whom we owe so
+much of the fifth Part of the Shû). There is, however, independent
+testimony only to his composition of a single ode,--the second of the
+fifteenth Book in Part I [2]. Some of the other pieces in that Part, of
+which the historical interpretation may be considered as sufficiently
+fixed, are written in the first person; but the author may be
+personating his subject.
+
+In Part II, the seventh ode of decade 2 was made by a, Kiâ-fû, a noble
+of the royal court, but we know nothing more about him; the sixth of
+decade 6, by a eunuch styled Mang-Dze; and the sixth of decade 7, from a
+concurrence of external testimonies, should be ascribed to duke Wû of
+Wei, B.C. 812 to 758.
+
+In the third decade of Part III, the second piece was composed by the
+same duke Wû; the third by an earl of Zui in the royal domain; the
+fourth must have been made by one of king, Hsüan's ministers, to express
+the king's
+
+[1. Analects, II, ii.
+
+2. See the Shû, V, vi, par. 3.]
+
+feelings under the drought that was exhausting the kingdom; and the
+fifth and sixth claim to be the work of Yin Kî-fû, one of Hsüan's
+principal officers.
+
+4. The ninth ode of the fourth Book, Part II, gives us a note of time
+that enables us to fix the year of its composition in a manner entirely
+satisfactory, and proves also the correctness, back to that date, of the
+ordinary Chinese chronology. The piece is one of a group which their
+contents lead us to refer to the reign of king Yû, the son of Hsüan,
+B.C. 781 to 771. When we examine the chronology of his period, it is
+said that in his sixth year, B.C. 776, there was an eclipse of the sun.
+Now the ode commences:--
+
+'At the conjunction (of the sun and moon) in the tenth month, on the
+first day of the moon, which was Hsin-mâo, the sun was eclipsed.'
+
+This eclipse is verified by calculation as having taken place in B.C.
+776, on August 29th, the very day and month assigned to it in the poem.
+
+The Preface to the Shih.
+
+5. In the Preface which appeared along with Mâo's text of the Shih, the
+occasion and authorship of many of the odes are given; but I do not
+allow much weight to its testimony. It is now divided into the Great
+Preface and the Little Preface; but Mâo himself made no such distinction
+between its parts. It will be sufficient for me to give a condensed
+account of the views of Kû Hsî on the subject:--
+
+'Opinions of scholars are much divided as to the authorship of the
+Preface. Some ascribe it to Confucius; some to (his disciple) Dze-hsiâ,
+and some to the historiographers of the states. In the absence of clear
+testimony it is impossible to decide the point, but the notice about Wei
+Hung (first century) in the Literary Biographies of Han[1] would seem to
+make it clear that the Preface was
+
+[1. The account is this: 'Hung became the disciple of Hsieh Man-khing,
+who was famous for his knowledge of Mâo's Shih; and he afterwards made
+the Preface to it, remarkable for the accuracy with which it gives the
+meaning of the pieces in the Fang and the Yâ, and which is now current
+in the world.']
+
+his work. We must take into account, however, on the other hand, the
+statement of King Khang-khang, that the Preface existed as a separate
+document when Mâo appeared with his text, and that he broke it up,
+prefixing to each ode the portion belonging to it, The natural
+conclusion is, that the Preface had come down from a remote period, and
+that Hung merely added to it, and rounded it off. In accordance with
+this, scholars generally bold that the first sentences in the
+introductory notices formed the original Preface, which Mâo distributed,
+and that the following portions were subsequently added.
+
+'This view may appear reasonable; but when we examine those first
+sentences themselves, we find that some of them do not agree with the
+obvious meaning of the odes to which they are prefixed, and give only
+rash and baseless expositions. Evidently, from the first, the Preface
+was made up of private speculations and conjectures on the
+subject-matter of the odes, and constituted a document by itself,
+separately appended to the text. Then on its first appearance there were
+current the explanations of the odes that were given in connexion with
+the texts of Lû, Khî, and Han Ying, so that readers could know that it
+was the work of later hands, and not give entire credit to it. But when
+Mâo no longer published the Preface as a separate document, but each ode
+appeared with the introductory notice as a portion of the text, this
+seemed to give it the authority of the text itself. Then after the other
+texts disappeared and Mâo's had the field to itself, this means of
+testing the accuracy of its prefatory notices no longer existed. They
+appeared as if they were the production of the poets themselves, and the
+odes seemed to be made from them as so many themes. Scholars handed down
+a faith in them from one to another, and no one ventured to express a
+doubt of their authority. The text was twisted and chiseled to bring it
+into accordance with them, and no one would undertake to say plainly
+that they were the work of the scholars of the Han dynasty.'
+
+There is no western sinologist, I apprehend, who will not cordially
+concur with me in the principle of Kû Hsî that we must find the meaning
+of the poems in the poems themselves, instead of accepting the
+interpretation of them given by we know not whom, and to follow which
+would reduce many of them to absurd enigmas.
+
+
+  THE SHIH KING.
+
+
+    I. ODES OF THE TEMPLE AND THE ALTAR.
+
+IT was stated in the Introduction, p. 278, that the poems in the fourth
+Part of the Shih are the only ones that are professedly religious; and
+there are some even of them, it will be seen, which have little claim on
+internal grounds to be so considered.
+
+I commence with them my selections from the Shih for the Sacred Books of
+the Religions of the East. I will give them all, excepting the first two
+of the Praise Odes of Lû, the reason for omitting which will be found.
+when I come to that division of the Part.
+
+The ancestral worship of the common people.
+
+The Odes of the Temple and the Altar are, most of them, connected with
+the ancestral worship of the sovereigns of the Shang and Kâu dynasties,
+and of the marquises of Lû. Of the ancestral worship of the common
+people we have almost no information in the Shih. It was binding,
+however, on all, and two utterances of Confucius may be given in
+illustration of this. In the eighteenth chapter of the Doctrine of the
+Mean, telling how the duke of Kâu, the legislator of the dynasty so
+called, had 'completed the virtuous course of Wan and Wû, carrying up
+the title of king to Wan's father and grandfather, and sacrificing to
+the dukes before them with the royal ceremonies,' he adds, And this rule
+he extended to the feudal princes, the great officers, the other
+officers, and the common people. In the mourning and other duties
+rendered to a deceased father or mother, he allowed no difference
+between the noble and the mean. Again, his summary in the tenth chapter
+of the Hsiâo King, of the duties of filial piety, is the following:--'A
+filial son, in serving his parents, in his ordinary intercourse with
+them, should show the utmost respect; in supplying them with food, the
+greatest delight; when they are ill, the utmost solicitude; when
+mourning for their death, the deepest grief; and when sacrificing to
+them, the profoundest solemnity. When these things are all complete, he
+is able to serve his parents.'
+
+The royal worship of ancestors.
+
+Of the ceremonies in the royal worship of ancestors, and perhaps on some
+other occasions, we have much information in the pieces of this Part,
+and in many others in the second and third Parts. They were preceded by
+fasting and various purifications on the part of the king and the
+parties who were to assist in the performance of them. The was a great
+concourse of the feudal princes, and much importance was attached to the
+presence among them of the representatives of former dynasties; but the
+duties of the occasion devolved mainly on the princes of the same
+surname as the royal House. Libations of fragrant spirits were made,
+especially in the Kâu period, to attract the Spirits, and their presence
+was invoked by a functionary who took his place inside the principal
+gate. The principal victim, a red bull in the temple of Kâu, was killed
+by the king himself, using for the purpose a knife to the handle of
+which small bells were attached. With this he laid bare the hair, to
+show that the animal was of the required colour, inflicted the wound of
+death, and cut away the fat, which was burned along with southernwood to
+increase the incense and fragrance. Other victims were numerous, and the
+fifth ode of the second decade, Part II, describes all engaged in the
+service as greatly exhausted with what they had to do, flaying the
+carcases, boiling the flesh, roasting it, broiling it, arranging it on
+trays and stands, and setting it forth. Ladies from the palace are
+present to give their assistance; music peals; the cup goes round. The
+description is that of a feast as much as of a sacrifice; and in fact,
+those great seasonal occasions were what we might call grand family
+reunions, where the dead and the living met, eating and drinking
+together, where the living worshipped the dead, and the dead blessed the
+living.
+
+This characteristic of these ceremonies appeared most strikingly in the
+custom which required that the departed ancestors should be represented
+by living relatives of the same surname, chosen according to certain
+rules that are not mentioned in the Shih.. These took for the time the
+place of the dead, received the honours which were due to them, and were
+supposed to be possessed by their spirits. They ate and drank as those
+whom they personated would have done; accepted for them the homage
+rendered by their descendants; communicated their will to the principal
+in the service, and pronounced on him and on his line their benediction,
+being assisted in this point by a mediating priest, as we may call him
+for want of a more exact term. On the next day, after a summary
+repetition of the ceremonies of the sacrifice, those personators of the
+dead were specially feasted, and, as it is expressed in the second
+decade of Part III, ode 4, 'their happiness and dignity were made
+complete.' We have an allusion to this strange custom in Mencius (VI, i,
+ch. 5), showing how a junior member of a family, when chosen to
+represent one of his ancestors, was for the time exalted above his
+elders, and received the demonstrations of reverence due to the ancestor.
+
+When the sacrifice to ancestors was finished, the king feasted his
+uncles and younger brothers or cousins, that is, all the princes and
+nobles of the same surname with himself, in another apartment. The
+musicians who had discoursed with instrument and voice during the
+worship and entertainment of the ancestors, followed the convivial party
+'to give their soothing aid at the second blessing.' The viands that had
+been provided, we have seen, in great abundance, were brought in from
+the temple, and set forth anew. The guests ate to the full and drank to
+the full, and at the conclusion they all did obeisance, while one of
+them declared the satisfaction of the Spirits, and assured the king of
+their favour to him and his posterity, so long as they did not neglect
+those observances. During the feast the king showed particular respect
+to those among his relatives who were aged filled their cups again and
+again, and desired 'that their old age might be blessed, and their
+bright happiness ever increased.'
+
+The above sketch of the seasonal sacrifices to ancestors shows that they
+were intimately related to the duty of filial piety, and were designed
+mainly to maintain the unity of the family connexion. There was implied
+in them a belief in the continued existence of the spirits of the
+departed; and by means of them the ancestors of the kings were raised to
+the position of the Tutelary spirits of the dynasty; and the ancestors
+of each family became its Tutelary spirits. Several of the pieces in
+Part IV are appropriate, it will be observed, to sacrifices offered to
+some one monarch. They would be used on particular occasions connected
+with his achievements in the past, or when it was supposed that his help
+would be valuable in contemplated enterprises. With regard to all the
+ceremonies of the ancestral temple, Confucius gives the following
+account of the purposes which they were intended to serve, hardly
+adverting to their religious significance, in the nineteenth chapter of
+the Doctrine of the Mean:--'By means of them they distinguished the
+royal kindred according to their order of descent. By arranging those
+present according to their rank, they distinguished the more noble and
+the less. By the apportioning of duties at them, they made a distinction
+of talents and worth. In the ceremony of general pledging, the inferiors
+presented the cup to their superiors, and thus something was given to
+the lowest to do. At the (concluding) feast places were given according
+to the hair, and thus was marked the distinction of years.'
+
+The worship paid to God.
+
+The Shih does not speak of the worship which was paid to God, unless it
+be incidentally. There were two grand occasions on which it was rendered
+by the sovereign,--the summer and winter solstices. These two sacrifices
+were offered on different altars, that in winter being often described
+as offered to Heaven, and that in summer to Earth; but we have the
+testimony of Confucius, in the nineteenth chapter of the Doctrine of the
+Mean, that the object of them both was to serve Shang-Tî. Of the
+ceremonies on these two occasions, however, I do not speak here, as
+there is nothing said about them in the Shih. But there were other
+sacrifices to God, at stated periods in the course of the year, of at
+least two of which we have some intimation in the pieces of this fourth
+Part. The last in the first decade of the Sacrificial Odes of Kâu is
+addressed to Hâu Kî as having proved himself the correlate of Heaven, in
+teaching men to cultivate the grain which God had appointed for the
+nourishment of all. This was appropriate to a sacrifice in spring,
+offered to God to seek His blessing on the agricultural labours of the
+year, Hâu Kî, as the ancestor of the House of Kâu, being associated with
+Him in it. The seventh piece of the same decade again was appropriate to
+a sacrifice to God in autumn, in the Hall of Light, at a great audience
+to the feudal princes, when king Wan was associated with Him as being
+the founder of the dynasty of Kâu.
+
+With these preliminary observations to assist the reader in
+understanding the pieces in this Part, I proceed to give--
+
+
+      1. THE SACRIFICIAL ODES OF SHANG.
+
+THESE Odes of Shang constitute the last Book in the ordinary editions of
+the Shih. I put them here in the first place, because they are the
+oldest pieces in the collection. There are only five of them.
+
+The sovereigns of the dynasty of Shang who occupied the throne from B.C.
+1766 to 1123. They traced their lineage to Hsieh, appears in the Shû as
+Minister of Instruction to Shun. By Yâo or by Shun, Hsieh was invested
+with the principality of Shang, corresponding to the small department
+which is so named in Shen-hsî. Fourteenth in descent from him came
+Thien-Yî, better known as Khang Thang, or Thang the Successful, who
+dethroned the last descendant of the line of Hsiâ, and became the
+founder of a new dynasty. We meet with him first at a considerable
+distance from the ancestral fief (which, however, gave name to the
+dynasty), having as his capital the southern Po, which seems correctly
+referred to the present district of Shang-khiû, in the department of
+Kwei-teh, Ho-nan. Among the twenty-seven sovereigns who followed Thang,
+there were three especially distinguished:--Thâi Kiâ, his grandson and
+successor (B.C. 1753 to 1721), who received the title of Thai Zung; Thai
+Mâu (B.C. 1637 to 1563), canonized as Kung Zung; and Wû-ting (B.C. 1324
+to 1266), known as Kâo Zung. The shrines of these three sovereigns and
+that of Thang retained their places in the ancestral temple ever after
+they were first set up and if all the sacrificial odes of the dynasty
+had been preserved, most of them would have been in praise of one or
+other of the four. But it so happened that at least all the odes of
+which Thai Zung was the subject were lost; and of the others we have
+only the small portion that has been mentioned above.
+
+Of how it is that we have even these, we have the following account in
+the Narratives of the States, compiled, probably, by a contemporary of
+Confucius. The count of Wei was made duke of Sung by king Wû of Kâu, as
+related in the Shû, V, viii, there to continue the sacrifices of the
+House of Shang; but the government of Sung fell subsequently into
+disorder, and the memorials of the dynasty were lost. In the time of
+duke Tâi (B.C. 799 to 766), one of his ministers, Kang-khâo, an ancestor
+of Confucius, received from the Grand Music-Master at the court of Kâu
+twelve of the sacrificial odes of Shang with which he returned to Sung,
+where they were used in sacrificing to the old Shang kings. It is
+supposed that seven of these were lost subsequently, before the
+collection of the Shih was formed.
+
+
+        ODE 1. THE NÂ [1].
+
+
+        APPROPRIATE TO A SACRIFICE TO THANG, THE FOUNDER OF THE SHANG
+        DYNASTY, DWELLING ESPECIALLY ON THE MUSIC AND THE REVERENCE WITH
+        WHICH THE SACRIFICE WAS PERFORMED.
+
+We cannot tell by which of the kings of Shang the sacrifice here
+referred to was first performed. He is simply spoken of as 'a descendant
+of Thang.' The ode seems to have been composed by some one, probably a
+member of the royal House, who had taken part in the service.
+
+How admirable! how complete! Here are set our hand-drums and drums. The
+drums resound harmonious and loud, To delight our meritorious ancestor [2].
+
+The descendant of Thang invites him with this music, That he may soothe
+us with the realization of our thoughts[3]. Deep is the sound of our hand-
+
+[1. The piece is called the Nâ, because a character so named is an
+important part of the first line. So generally the pieces in the Shih
+receive their names from a character or phrase occurring in them. This
+point will not be again touched on.
+
+2. The 'meritorious ancestor' is Thang. The sacrifices of the Shang
+dynasty commenced with music; those of the Kâu with libations of
+fragrant spirits;--in both cases with the same object, to attract the
+spirit, or spirits, sacrificed to, and secure their presence at the
+service. Khan Hâo (Ming dynasty) says, 'The departed spirits hover
+between heaven and earth, and sound goes forth, filling the region of
+the air. Hence in sacrificing, the people of Yin began with a
+performance of music.'
+
+3. The Lî Kî, XXIV, i, parr. 2, 3, tells us, that the sacrificer, as
+preliminary to the service, had to fast for some days, and to think of
+the person of his ancestor,--where he had stood and sat, how he had
+smiled and spoken, what had been his cherished aims, pleasures, and
+delights; and on the third day he would have a complete image of him in
+his mind's eye. Then on the day of sacrifice, when he entered the
+temple, he would seem to see him in his shrine, and to hear him, as he
+went about in the discharge of the service. This line seems to indicate
+the realization of all this.]
+
+drums and drums; Shrilly sound the flutes; All harmonious and blending
+together, According to the notes of the sonorous gem. Oh! majestic is
+the descendant of Thang; Very admirable is his music.
+
+The large bells and drums fill the ear; The various dances are grandly
+performed[1]. We have the admirable visitors[2], who are pleased and
+delighted.
+
+From of old, before our time, The former men set us the example;--How to
+be mild and humble from morning to night, And to be reverent in
+discharging the service.
+
+May he regard our sacrifices of winter and autumn[3], (Thus) offered by
+the descendant of Thang!
+
+
+        ODE 2. THE LIEH ZÛ.
+
+
+        PROBABLY LIKE THE LAST ODE, APPROPRIATE TO A SACRIFICE TO THANG,
+        DWELLING ON THE SPIRITS, THE SOUP, AND THE GRAVITY OF THE
+        SERVICE, AND ON THE ASSISTING PRINCES.
+
+Neither can we tell by which of the kings of Shang this ode was first
+used. Kû Hsî says that the object of the sacrifice was Thang. The
+Preface assigns it to Thâi Mâu, the Kung Zung, or second of the three
+'honoured Ones.' But there is not a
+
+[1. Dancing thus entered into the service as an accompaniment of the
+music. Two terms are employed; one denoting the movements appropriate to
+a dance Of war, the other those appropriate to a dance of peace.
+
+2. The visitors would be the representatives of the lines of Hsiâ, Shun,
+and Yâo.
+
+3. Two of the seasonal sacrifices are thus specified, by synecdoche, for
+all the four.]
+
+word in praise of Fung Zung, and the 'meritorious ancestor' of the first
+line is not to be got over. Still more clearly than in the case of the
+former ode does this appear to have been made by some one who had taken
+part in the service, for in line 4 he addresses the sacrificing king as
+'you.'
+
+Ah! ah! our meritorious ancestor! Permanent are the blessings coming
+from him, Repeatedly conferred without end;--They have come to you in
+this place.
+
+The clear spirits are in our vessels, And there is granted to us the
+realization of our thoughts. There are also the well-tempered soups,
+Prepared beforehand, with the ingredients rightly proportioned. By these
+offerings we invite his presence, without a word, Without (unseemly)
+contention (among the worshippers). He will bless us with the eyebrows
+of longevity, With the grey hair and wrinkled face in unlimited degree.
+
+With the naves of their wheels bound with leather, and their ornamented
+yokes, With the eight bells at their horses' bits all tinkling, (The
+princes) come to assist at the offerings[1]. We have received the
+appointment in all its greatness, And from Heaven is our prosperity sent
+down, Fruitful years of great abundance. (Our ancestor) will come and
+enjoy (our offerings), And confer on us happiness without limit.
+
+May he regard our sacrifices of winter and autumn, (Thus) offered by the
+descendant of Thang!
+
+[1. These lines are descriptive of the feudal princes, who were present
+and assisted at the sacrificial service. The chariot of each was drawn
+by four horses yoked abreast, two insides and two outsides, on each side
+of the bits of which small bells were attached.]
+
+
+        ODE 3. THE HSÜAN NIÂO
+
+
+        APPROPRIATE TO A SACRIFICE IN THE ANCESTRAL TEMPLE OF
+        SHANG;--INTENDED SPECIALLY TO DO HONOUR TO THE KING WÛ-TING.
+
+If this ode were not intended to do honour to Wû-ting, the Kâo Zung of
+Shang, we cannot account for the repeated mention of him in it. Kû Hsî,
+however, in his note on it, says nothing about Wû-ting, but simply that
+the piece belonged to the sacrifices in the ancestral temple, tracing
+back the line of the kings of Shang to its origin, and to its attaining
+the sovereignty of the kingdom. Not at all unlikely is the view of Kang
+Hsüan, that the sacrifice was in the third year after the death of
+Wû-ting and offered to him in the temple of Hsieh, the ancestor of the
+Shang dynasty.
+
+Heaven commissioned the swallow, To descend and give birth to (the
+father of our) Shang[1]. (His descendants) dwelt in the land of Yin, and
+became great. (Then) long ago God appointed the martial Thang, To
+regulate the boundaries throughout the four quarters (of the kingdom).
+
+(In those) quarters he appointed the princes, And grandly possessed the
+nine regions[2]. The
+
+[1. The father of Shang is Hsieh, who has already been mentioned. The
+mother of Hsieh was a daughter of the House of the ancient state of
+Sung, and a concubine of the ancient ruler Khû (B.C. 2435). According to
+Mâo, she accompanied Khû, at the time of the vernal equinox, when the
+swallow made its appearance, to sacrifice and pray to the first
+match-maker, and the result was the birth of Hsieh. Sze-mâ Khien and
+Kang make Hsieh's birth more marvellous:--The lady was bathing in some
+open place, when a swallow made its appearance, and dropt an egg, which
+she took and swallowed; and from this came Hsieh. The editors of the
+imperial edition of the Shih, of the present dynasty, say we need not
+believe the legends;--the important point is to believe that the birth
+of Hsieh was specially ordered by Heaven.
+
+2 'The nine regions' are the nine provinces into which Yü divided the
+kingdom.]
+
+first sovereign of Shang[1] Received the appointment without any element
+of instability in it, And it is (now) held by the descendant of Wû-ting [2].
+
+The descendant of Wû-ting Is a martial sovereign, equal to every
+emergency. Ten princes, (who came) with their dragon-emblazoned banners,
+Bear the large dishes of millet.
+
+The royal domain of a thousand lî Is where the people rest; But the
+boundaries that reach to the four seas commence there.
+
+From the four seas [3] they come (to our sacrifices); They come in
+multitudes. King has the Ho for its outer border [4]. That Yin[5] should
+have received the appointment (of Heaven) was entirely right;--(Its
+sovereign) sustains all its dignities.
+
+
+        ODE 4. THE KHANG FÂ.
+
+
+        CELEBRATING HSIEH, THE ANCESTOR OF THE HOUSE OF SHANG;
+        HSIANG-THÛ, HIS GRANDSON; THANG, THE FOUNDER OF THE DYNASTY; AND
+        Î-YIN, THANG'S CHIEF MINISTER AND ADVISER.
+
+It does not appear on occasion of what sacrifice this piece was made.
+The most probable view is that of Mâo, that it was the
+
+[1. That is, Thang.
+
+2. If this ode were used, as Mang supposes, in the third year after
+Wû-ting's death, this ' descendant' would be his son Zû-kang, B.C. 1265
+to 1259.
+
+3. This expression, which occurs also in the Shû, indicates that the
+early Chinese believed that their country extended to the sea, east,
+west, north, and south.
+
+4. Kû Hsî Says he did not understand this line; but there is ground in
+the Zo Kwan for our believing that King was the name of a hill in the
+region where the capital of Shang was.
+
+5. We saw in the Shû that the name Shang gave place to Yin after the
+time of Pan-kang, B.C. 1401 to 1374. Wû-ting's reign was subsequent to
+that of Pan-kang.]
+
+'great Tî sacrifice,' when the principal object of honour would be the
+ancient Khû, the father of Hsieh, with Hsieh as his correlate, and all
+the kings of the dynasty, with the earlier lords of Shang, and their
+famous ministers and advisers, would have their places at the service. I
+think this is the oldest of the odes of Shang.
+
+Profoundly wise were (the lords of) Shang, And long had there appeared
+the omens (of their dignity).
+
+When the waters of the deluge spread vast abroad, Yû arranged and
+divided the regions of the land, And assigned to the exterior great
+states their boundaries, With their borders extending all over (the
+kingdom). (Even) then the chief of Sung was beginning to be great, And
+God raised up the son (of his daughter), and founded (the line of) Shang[1].
+
+The dark king exercised an effective sway[2]. Charged with a small
+state, he commanded success: Charged with a large state, he commanded
+success[3]. He followed his rules of conduct without error; Wherever he
+inspected (the people), they responded (to his instructions[4]. (Then
+came) Hsiang-thû all ardent [5], And all within the four seas, beyond
+(the middle regions), acknowledged his restraints.
+
+[1. This line refers to the birth of Hsieh, as described in the previous
+ode, and his being made lord of Shang.
+
+2. It would be hard to say why Hsieh is here called 'the dark king.'
+There may be an allusion to the legend about the connexion of the
+swallow,--'the dark bird,'--with his birth, He never was 'a king;' but
+his descendants here represented him as such.
+
+3. All that is meant here is, that the territory of Shang was enlarged
+under Hsieh.
+
+4. There is a reference here to Hsieh's appointment by Shun to be
+Minister of Instruction.
+
+5. Hsiang-thû appears in the genealogical lists as grandson of Hsieh. We
+know nothing of him but what is related here.]
+
+The favour of God did not leave (Shang), And in Thang was found the fit
+object for its display. Thang was not born too late, And his wisdom and
+reverence daily advanced:--Brilliant was the influence of his character
+(on Heaven) for long. God he revered, And God appointed him to be the
+model for the nine regions.
+
+He received the rank-tokens of the states, small and large, Which
+depended on him like the pendants of a banner:--So did he receive the
+blessing of Heaven. He was neither violent nor remiss, Neither hard nor
+soft. Gently he spread his instructions abroad, And all dignities and
+riches were concentrated in him.
+
+He received the tribute of the states, small and large, And he supported
+them as a strong steed (does its burden):--So did he receive the favour
+of Heaven. He displayed everywhere his valour, Unshaken, unmoved,
+Unterrified, unscared:--All dignities were united in him.
+
+The martial king displayed his banner, And with reverence grasped his
+axe. It was like (the case of) a blazing fire which no one can repress.
+The root, with its three shoots, Could make no progress, no growth[1].
+The nine regions were effectually secured by Thang. Having smitten (the
+princes of) Wei and Kû, He dealt with (him of) Kün-wû and with Kieh of Hsiâ.
+
+Formerly, in the middle of the period (before
+
+[1. By 'the root' we are to understand Thang's chief opponent, Kieh, the
+last king of Hsiâ. Kieh's three great helpers were 'the three
+shoots,'--the princes of Wei, Kû, and Kün-wû; but the exact sites of
+their principalities cannot be made out.]
+
+Thang), There was a time of shaking and peril[1]. But truly did Heaven
+(then) deal with him as a son, And sent him down a high minister,
+Namely, Â-hang[2], Who gave his assistance to the king of Shang.
+
+
+        ODE 5. THE YIN WÛ.
+
+
+        CELEBRATING THE WAR OF WÛ-TING AGAINST KING-KHÛ, ITS SUCCESS,
+        AND THE GENERAL HAPPINESS AND VIRTUE OF HIS REIGN;--MADE,
+        PROBABLY, WHEN A SPECIAL AND PERMANENT TEMPLE WAS BUILT FOR HIM
+        AS THE 'HIGH AND HONOURED' KING OF SHANG.
+
+The concluding lines indicate that the temple was made on the occasion
+which I thus assign to it. After Wû-ting's death, his spirit-tablet
+would be shrined in the ancestral temple, and he would have his share in
+the seasonal sacrifices; but several reigns would elapse before there
+was any necessity to make any other arrangement, so that his tablet
+should not be removed, and his share in the sacrifices not be
+discontinued. Hence the composition of the piece has been referred to
+the time of Tî-yî, the last but one of the kings of Shang.
+
+Rapid was the warlike energy of (our king of) Yin, And vigorously did he
+attack King-Khû [3].
+
+[1. We do not know anything of this time of decadence in the fortunes of
+Shang between Hsieh and Thang.
+
+2. Â-hang is Î Yin, who plays so remarkable a part in the Shû, IV, Books
+iv, v, and vi.
+
+3. King, or Khû, or King-Khû, as the two names are combined here, was a
+large and powerful half-savage state, having its capital in the present
+Wû-pei. So far as evidence goes, we should say, but for this ode, that
+the name of Khû was not in use till long after the Shang dynasty. The
+name King appears several times in 'the Spring and Autumn' in the annals
+of duke Kwang (B.C. 693 to 662), and then it gives place to the name Khû
+in the first year of duke Hsî (B.C. 659), and subsequently disappears
+itself altogether. In consequence of this some critics make this piece
+out to have been composed under the Kâu dynasty. The point cannot be
+fully cleared up; but on the whole I accept the words of the ode as
+sufficient proof against the silence of other documents.]
+
+Boldly he entered its dangerous passes, And brought the multitudes of
+King together, Till the country was reduced under complete restraint:
+Such was the fitting achievement of the descendant of Thang!
+
+'Ye people,' (he said), 'of King-Khû, Dwell in the southern part of my
+kingdom. Formerly, in the time of Thang the Successful, Even from the
+Kiang of Tî[1], They dared not but come with their offerings; (Their
+chiefs) dared not but come to seek acknowledgment[2]:--Such is the
+regular rule of Shang.'
+
+Heaven had given their appointments (to the princes), But where their
+capitals, had been assigned within the sphere of the labours of Yü, For
+the business of every year they appeared before our king[3], (Saying),
+'Do not punish nor reprove us; We have not been remiss in our husbandry.'
+
+When Heaven by its will is inspecting (the kingdom), The lower people
+are to be feared. (Our king) showed no partiality (in rewarding), no
+excess (in punishing); He dared not to allow himself in indolence:--So
+was his appointment (established)
+
+[1. The Tî Kiang, or Kiang of Tî, still existed in the time of the Han
+dynasty, occupying portions of the present Kan-sû.
+
+2. The chiefs of the wild tribes, lying beyond the nine provinces of the
+kingdom, were required to present themselves once in their lifetime at
+the royal court. The rule, in normal periods, was for each chief to
+appear immediately after he had succeeded to the headship of his tribe.
+
+3. The feudal lords had to appear at court every year. They did so, we
+may suppose, at the court of Wû-ting, the more so because of his
+subjugation of King-Khû.]
+
+over the states, And he made his happiness grandly secure.
+
+The capital of Shang was full of order, The model for all parts of the
+kingdom. Glorious was (the king's) fame; Brilliant his energy. Long
+lived he and enjoyed tranquillity, And so he preserves us, his descendants.
+
+We ascended the hill of King[1], Where the pines and cypresses grew
+symmetrical. We cut them down and conveyed them here; We reverently
+hewed them square. Long are the projecting beams of pine; Large are the
+many pillars. The temple was completed,--the tranquil abode (of the
+martial king of Yin).
+
+
+      II. THE SACRIFICIAL ODES OF KÂU.
+
+IN this division we have thirty-one sacrificial odes of Kâu, arranged in
+three decades, the third of which, however, contains eleven pieces. They
+belong mostly to the time of king Wan, the founder of the Kâu dynasty,
+and to the reigns of his son and grandson, kings Wû and Khang. The
+decades are named from the name of the first piece in each.
+
+
+        The First Decade, or that of Khing Miâo.
+
+
+          ODE 1. THE KHING MIÂO.
+
+
+          CELEBRATING THE REVERENTIAL MANNER IN WHICH A SACRIFICE TO
+          KING WAN; WAS PERFORMED, AND FURTHER PRAISING HIM.
+
+Chinese critics agree in assigning this piece to the sacrifice mentioned
+in the Shû, in the end of the thirteenth Book of Part V, when, the
+building of Lo being finished, king Khang came to
+
+[1. See on the last line but two of ode 3.]
+
+the new city, and offered a red bull to Win, and the same to Wû. It
+seems to me to have been sung in honour of Wan, after the service was
+completed. This determination of the occasion of the piece being
+accepted, we should refer it to B.C. 1108.
+
+Oh! solemn is the ancestral temple in its pure stillness. Reverent and
+harmonious were the distinguished assistants[1]; Great was the number of
+the officers [2]:--(All) assiduous followers of the virtue of (king
+Wan). In response to him in heaven, Grandly they hurried about in the
+temple. Distinguished is he and honoured, And will never be wearied of
+among men.
+
+
+          ODE 2. THE WEI THIEN KIH MING.
+
+
+          CELEBRATING THE VIRTUE OF KING WAN AS COMPARABLE TO THAT OF
+          HEAVEN, AND LOOKING TO HIM FOR BLESSING IN THE FUTURE.
+
+According to the Preface, there is an announcement here of the
+realization of complete peace throughout the kingdom, and some of the
+old critics refer the ode to a sacrifice to king Win by the duke of Kâu,
+when he had completed the statutes for the new dynasty. But there is
+nothing to authorize a more definite argument of the contents than I
+have given.
+
+The ordinances of Heaven,--How deep are they and unintermitting! And oh!
+how illustrious Was the singleness of the virtue of king Wan [3]!
+
+How does he (now) show his kindness? We will receive it, Striving to be
+in accord with him, our
+
+[1. These would be the princes who were assembled on the occasion, and
+assisted the king in the service.
+
+2 That is, the officers who took part in the libations, prayers, and
+other parts of the sacrifice.
+
+3 See what Dze-sze says on these four lines in the Doctrine of the Mean,
+XXVI, par. 10.]
+
+king Wan; And may his remotest descendant be abundantly the same!
+
+
+          ODE 3. THE WEI KHING.
+
+
+          APPROPRIATE AT SOME SACRIFICE TO KING WAN, AND CELEBRATING HIS
+          STATUTES.
+
+Nothing more can, with any likelihood of truth, be said of this short
+piece, which moreover has the appearance of being a fragment.
+
+Clear and to be preserved bright, Are the statutes of king Wan. From the
+first sacrifice (to him), Till now when they have issued in our complete
+state, They have been the happy omen of (the fortunes of) Kâu.
+
+
+          ODE 4. THE LIEH WAN.
+
+
+          A SONG IN PRAISE OF THE PRINCES WHO HAVE ASSISTED AT A
+          SACRIFICE, AND ADMONISHING THEM.
+
+The Preface says that this piece was made on the occasion of king
+Khang's accession to the government, when he thus addressed the princes
+who had assisted him in the ancestral temple. Kû Hsî considers that it
+was a piece for general use in the ancestral temple, to be sung when the
+king presented a cup to his assisting guests, after they had thrice
+presented the cup to the representatives of the dead. There is really
+nothing in it to enable us to decide in favour of either view.
+
+Ye, brilliant and accomplished princes, Have conferred on me this
+happiness. Your favours to me are without limit, And my descendants will
+preserve (the fruits of) them.
+
+Be not mercenary nor extravagant in your states, And the king will
+honour you. Thinking of this service, He will enlarge the dignity of
+your successors.
+
+What is most powerful is the being the man:--Its influence will be felt
+throughout your states. What is most distinguished is the being
+virtuous:--It will secure the imitation of all the princes. Ah! the
+former kings cannot be forgotten!
+
+
+          ODE 5. THE THIEN ZO.
+
+
+          APPROPRIATE TO A SACRIFICE TO KING THÂI.
+
+We cannot tell what the sacrifice was; and the Preface, indeed, says
+that the piece was used in the seasonal sacrifices to all the former
+king., s and dukes of the House of Kâu. King Thâi was the grandfather of
+king Wan, and, before he received that title, was known as 'the ancient
+duke Than-fû.' In B.C. 1327, he moved with his followers from Pin, an
+earlier seat of his House, and settled in the plain of Khî, about fifty
+lî to the north-east of the present district city of Khî-shan, in Shen-hsî.
+
+Heaven made the lofty hill[1], And king Thâi brought (the country about)
+it under cultivation. He made the commencement with it, And king Wan
+tranquilly (carried on the work), (Till) that rugged (mount) Khî Had
+level roads leading to it. May their descendants ever preserve it!
+
+
+          ODE 6. THE HÂO THIEN YÛ KHANG MING.
+
+
+          APPROPRIATE TO A SACRIFICE TO KING KHANG.
+
+Khang was the honorary title of Sung, the son and successor of king Wû,
+B.C. 1115 to 1079.
+
+Heaven made its determinate appointment, which our two sovereigns
+received[2]. King Khang did not dare to rest idly in it, But night and
+day enlarged
+
+[1. Meaning mount Khî.
+
+2. Wan and Wû.]
+
+its foundations by his deep and silent virtue. How did he continue and
+glorify (his heritage), Exerting all his heart, And so securing its
+tranquillity!
+
+
+          ODE 7. THE WÛ KIANG.
+
+
+          APPROPRIATE TO A SACRIFICE TO KING WAN, ASSOCIATED WITH
+          HEAVEN, IN THE HALL OF AUDIENCE.
+
+There is, happily, an agreement among the critics as to the occasion to
+which this piece is referred. It took place in the last month of autumn,
+in the Hall of Audience, called also 'the Brilliant Hall,' and 'the Hall
+of Light.' We must suppose that the princes are all assembled at court,
+and that the king receives them in this hall. A sacrifice is then
+presented to God, with him is associated king Wan, and the two being the
+fountain from which, and the channel through which, the sovereignty had
+come to Kâu.
+
+I have brought my offerings, A ram and a bull. May Heaven accept them[1]!
+
+I imitate and follow and observe the statutes of king Wan, Seeking daily
+to secure the tranquillity of the kingdom. King Wan, the Blesser, has
+descended on the right, and accepted (the offerings).
+
+Do I not, night and day, Revere the majesty of Heaven, Thus to preserve
+(its favour).
+
+
+          ODE 8. THE SHIH MÂI.
+
+
+          APPROPRIATE TO KING WÛ'S SACRIFICING TO HEAVEN, AND TO THE
+          SPIRITS OF THE HILLS AND RIVERS, ON A PROGRESS THROUGH THE
+          KINGDOM, AFTER THE OVERTHROW OF THE SHANG DYNASTY.
+
+Here again there is an agreement among the critics. We find from the Zo
+Kwan and 'the Narratives of the States.' that the
+
+[1. This is a prayer. The worshipper, it is in view of the majesty of
+Heaven, shrank from assuming that God would certainly accept his
+sacrifice. He assumes, below, that king Wan does so.]
+
+piece was, when those compilations were made, considered to be the work
+of the duke of Kâu; and, no doubt, it was made by him soon after the
+accession of Wû to the kingdom, and when he was making a royal progress
+in assertion of his being appointed by Heaven to succeed to the rulers
+of Shang. The 'I' in the fourteenth line is, most probably, to be taken
+of the duke of Kâu, who may have recited the piece on occasion of the
+sacrifices, in the hearing of the assembled princes and lords.
+
+Now is he making a progress through his states; May Heaven deal with him
+as its son!
+
+Truly are the honour and succession come from it to the House of Kâu. To
+his movements All respond with tremulous awe. He has attempted and given
+rest to all spiritual beings [1], Even to (the spirits of) the Ho and
+the highest hills. Truly is the king our sovereign lord.
+
+Brilliant and illustrious is the House of Kâu. He has regulated the
+positions of the princes; He has called in shields and spears; He has
+returned to their cases bows and arrows[2]. He will cultivate admirable
+virtue, And display it throughout these great regions. Truly will the
+king preserve the appointment.
+
+[1. 'All spiritual beings' is, literally, 'the hundred spirits,' meaning
+the spirits presiding, under Heaven, over all nature, and especially the
+spirits of the rivers and hills throughout the kingdom. Those of the Ho
+and the lofty mountains are mentioned, because if their spirits Were
+satisfied with Wû, those of all other mountains and hills, no doubt,
+were so.
+
+2. Compare with these lines the last chapter of 'the Completion of the
+War' in the Shû.]
+
+
+          ODE 9. THE KIH KING.
+
+
+          AN ODE APPROPRIATE IN SACRIFICING TO THE KINGS WÛ, KHANG, AND
+          KHANG.
+
+The Chinese critics differ in the interpretation of this ode, the
+Preface and older scholars restricting it to a sacrifice to king Wû,
+while Kû Hsî and others find reference in it, as to me also seems most
+natural, to Khang and Khang, who succeeded him.
+
+The arm of king Wû was full of strength; Irresistible was his ardour.
+Greatly illustrious were Khang and Khang [1], Kinged by God.
+
+When we consider how Khang and Khang Grandly held all within the four
+quarters (of the kingdom), How penetrating was their intelligence!
+
+The bells and drums sound in harmony; The sounding-stones and flutes
+blend their notes; Abundant blessing is sent down.
+
+Blessing is sent down in large measure. Careful and exact is all our
+deportment; We have drunk, and we have eaten, to the fall; Our happiness
+and dignity will be prolonged.
+
+
+          ODE 10. THE SZE WAN.
+
+
+          APPROPRIATE TO ONE OF THE BORDER SACRIFICES, WHEN HÂU-KÎ WAS
+          WORSHIPPED AS THE CORRELATE OF GOD, AND CELEBRATING HIM.
+
+Hâu-kî was the same as Khî, who appears in Part II of the Shû as
+Minister of Agriculture to Yâo and Shun, and co-operating with
+
+[1. If the whole piece be understood only of a sacrifice to Wû, this
+line will have to be translated--'How illustrious was he, who completed
+(his great work), and secured its tranquillity.' We must deal similarly
+with the next line. This construction is very forced; nor is the text
+clear on the view of Kû-Hsî.]
+
+Yü in his labours on the flooded land. The name Hâu belongs to him as
+lord of Thâi; that of Ki, as Minister of Agriculture. However the
+combination arose, Hâu-kî became historically the name of Khî of the
+time of Yâo and Shun, the ancestor to whom the kings of Kâu traced their
+lineage. He was to the people the Father of Husbandry, who first taught
+men to plough and sow and reap. Hence, when the kings offered sacrifice
+and prayer to God at the commencement of spring for his blessing on the
+labours of the year, they associated Hâu-kî with him at the service.
+
+O accomplished Hâu-kî, Thou didst prove thyself the correlate of Heaven.
+Thou didst give grain-food to our multitudes:--The immense gift of thy
+goodness. Thou didst confer on us the wheat and the barley, Which God
+appointed for the nourishment of all. And without distinction of
+territory or boundary, The rules of social duty were diffused throughout
+these great regions.
+
+
+        The Second Decade, or that of Khan Kung.
+
+
+          ODE 1. THE KHAN KUNG.
+
+
+          INSTRUCTIONS GIVEN TO THE OFFICERS OF HUSBANDRY.
+
+The place of this piece among the sacrificial odes makes us assign it to
+the conclusion of some sacrifice; but what the sacrifice was we cannot
+tell. The Preface says that it was addressed, at the conclusion of the
+spring sacrifice to ancestors to the princes who had been present and
+taken part in the service. Kû Hsî says nothing but what I have stated in
+the above argument of the piece.
+
+Ah! ah! ministers and officers, Reverently attend to your public duties.
+The king has given you perfect rules;--Consult about them and consider them.
+
+Ah! ah! ye assistants.. It is now the end of spring [1]; And what have
+ye to seek for? (Only) how to manage the new fields and those of the
+third year, How beautiful are the wheat and the barley! The bright and
+glorious God Will in them give us a good year. Order all our men To be
+provided with their spuds and hoes:--Anon we shall see the sickles at work.
+
+
+          ODE 2. THE Î HSÎ.
+
+
+          FURTHER INSTRUCTIONS TO THE OFFICERS OF HUSBANDRY.
+
+Again there is a difficulty in determining to what sacrifice this piece
+should be referred. The Preface says it was sung on the occasions of
+sacrifice by the king to God, in spring and summer, for a good year. But
+the note on the first two lines will show that this view cannot be
+accepted without modification.
+
+Oh! yes, king Khang [2] Brightly brought himself near [2]. Lead your
+husbandmen To sow their various kinds of grain, Going vigorously to work
+
+[1. It is this line which makes it difficult to determine after what
+sacrifice we are to suppose these instructions to have been delivered.
+The year, during the Hsiâ dynasty, began with the first month of spring,
+as it now does in China, in consequence of Confucius having said that
+that was the proper time. Under the Shang dynasty, it commenced a month
+earlier; and during the Kâu period, it ought always to have begun with
+the new moon preceding the winter solstice,--between our November 22 and
+December 22. But in the writings of the Kâu period we find statements of
+time continually referred to the calendar of Hsiâ,--as here.
+
+2 These first two lines are all but unmanageable. The old critics held
+that there was no mention of king Khang in them; but the text is
+definite on this point. We must suppose that a special service had been
+performed at his shrine, asking him to intimate the day when the
+sacrifice after which the instructions were given should be performed;
+and that a directing oracle had been received.]
+
+on your private fields[1], All over the thirty lî[2]. Attend to your
+ploughing, With your ten thousand men all in pairs.
+
+
+          ODE 3. THE KÂU LÛ.
+
+
+          CELEBRATING THE REPRESENTATIVES OF FORMER DYNASTIES, WHO HAD
+          COME TO COURT TO ASSIST AT A SACRIFICE IN THE ANCESTRAL TEMPLE.
+
+This piece may have been used when the king was dismissing his
+distinguished guests in the ancestral temple. See the introductory note
+to this Part, pp. 300, 301.
+
+A flock of egrets is flying, About the marsh there in the west[3]. My
+visitors came, With an (elegant) carriage like those birds.
+
+There, (in their states), not disliked, Here, (in Kâu), never tired
+of;-They are sure, day and night, To perpetuate their fame.
+
+[1. The mention of 'the private fields' implies that there were also
+'the public fields,' cultivated by the husbandmen in common, in behalf
+of the government. As the people are elsewhere introduced, wishing that
+the rain might first fall on 'the public fields,' to show their loyalty,
+so the king here mentions only 'the private fields,' to show his
+sympathy and consideration for the people.
+
+2. For the cultivation of the ground, the allotments of single families
+were separated by a small ditch; ten allotments, by a larger; a hundred,
+by what we may call a brook; a thousand, by a small stream; and ten
+thousand, by a river. The space occupied by 10,000 families formed a
+square of a little more than thirty-two lî. We may suppose that this
+space was intended by the round number of thirty lî in the text. So at
+least Kang Khang-kang explained it.
+
+3. These two lines make the piece allusive. See the Introduction, p. 279.]
+
+
+          ODE 4. THE FANG NIEN.
+
+
+          AN ODE OF THANKSGIVING FOR A PLENTIFUL YEAR.
+
+The Preface says the piece was used at sacrifices in autumn and winter.
+Kû Hsî calls it an ode of thanksgiving for a good year,--without any
+specification of time. He supposes, however, that the thanks were given
+to the ancient Shan-nang, 'the father of Agriculture,' Hâu-kî, 'the
+first Husbandman,' and the spirits presiding over the four quarters of
+the heavens. To this the imperial editors rightly demur, saying that the
+blessings which the piece speaks of could come only from God.
+
+Abundant is the year with much millet and much rice And we have our high
+granaries, With myriads, and hundreds of thousands, and millions (of
+measures in them); For spirits and sweet spirits, To present to our
+forefathers, male and female, And to supply all our ceremonies. The
+blessings sent down on us are of every kind.
+
+
+          ODE 5. THE YÛ KÛ.
+
+
+          THE BLIND MUSICIANS OF THE COURT OF KÂU; THE INSTRUMENT OF
+          MUSIC; AND THEIR HARMONY.
+
+The critics agree in holding that this piece was made on occasion of the
+duke of Kâu's completing his instruments of music for the ancestral,
+temple, and announcing the fact at a grand performance in the temple of
+king Wan. It cam hardly be regarded as a sacrificial ode.
+
+There are the blind musicians; there are the blind musicians; In the
+court of (the temple of) Kâu.[1]
+
+[1. The blind musicians at the court of Kâu were numerous. The blindness
+of the eyes was supposed to make the ears more acute in hearing, and to
+be favourable to the powers of the voice. In the Official Book of Kâu,
+III, i, par. 22, the enumeration of these blind musicians gives 2
+directors of the first rank, and 4 of the second; 40 performers of the
+first grade, 100 of the second, and 160 of the third; with 300
+assistants who were possessed of vision. But it is difficult not to be
+somewhat incredulous as to this great collection of blind musicians
+about the court of Kâu.]
+
+There are (the music-frames with their) face-boards and posts, The high
+toothed-edge (of the former), and the feathers stuck (in the latter);
+With the drums, large and small, suspended from them; And the hand-drums
+and sounding-stones, the instrument to give the signal for commencing,
+and the stopper. These being all complete, the music is struck up. The
+pan-pipe and the double flute begin at the same time [1].
+
+Harmoniously blend their sounds; In solemn unison they give forth their
+notes. Our ancestors will give ear. Our visitors will be there;--Long to
+witness the complete performance.
+
+
+          ODE 6. THE KHIEN.
+
+
+          SUNG IN THE LAST MONTH OF WINTER, AND IN SPRING, WHEN THE KING
+          PRESENTED A FISH IN THE ANCESTRAL TEMPLE.
+
+Such is the argument of this piece given in the Preface, and in which
+the critics generally concur. In the Lî Kî, IV, vi, 49, it is recorded
+that the king, in the third Month of winter, gave orders to his chief
+fisher to commence his duties, and went himself to see his operations.
+He partook of the fish first captured, but previously presented some as
+an offering in the back apartment of the ancestral temple. In the third
+month of spring, again, when the sturgeons began to make their
+appearance (Lî Kî, IV, i, 25), the king presented one in the same place. On
+
+[1. All the instruments here enumerated were performed on in the open
+court below the hall. Nothing is said of the stringed instruments which
+were used in the hall itself; nor is the enumeration of the instruments
+in the courtyard complete.]
+
+these passages, the prefatory notice was, no doubt, constructed. Choice
+specimens of the earliest-caught fish were presented by the sovereign to
+his ancestors, as an act of duty, and an acknowledgment that it was to
+their favour that he and the people were indebted for the supplies of
+food, which they received from the waters.
+
+Oh! in the Khî and the Khü, There are many fish in the
+warrens;--Sturgeons, large and snouted, Thryssas, yellow-jaws, mud-fish,
+and carp;--For offerings, for sacrifice, That our bright happiness may
+be increased.
+
+
+          ODE 7. THE YUNG.
+
+
+          APPROPRIATE, PROBABLY, AT A SACRIFICE BY KING WÛ TO HIS FATHER
+          WAN.
+
+From a reference in the Analects, III, ii, to an abuse of this ode in
+the time of Confucius, We learn that it was sung When the sacrificial
+vessels and their contents were being removed.
+
+They come full of harmony; They are here in all gravity;--The princes
+assisting, While the Son of Heaven looks profound.
+
+(He says), 'While I present (this) noble bull, And they assist me in
+setting forth the sacrifice, O great and august Father, Comfort me, your
+filial son.
+
+With penetrating wisdom thou didst play the man. A sovereign with the
+gifts both of peace and war, Giving rest even to great Heaven[1], And
+ensuring prosperity to thy descendants.
+
+[1. To explain this line one commentator refers to the seventh stanza of
+the first piece in the Major Odes of the Kingdom, where it is said, 'God
+surveyed the four quarters of the kingdom, seeking for some one to give
+settlement and rest to the people;' and adds, 'Thus what Heaven has at
+heart is the settlement of the people, When the), have rest given to
+them, then Heaven is at rest.']
+
+'Thou comfortest me with the eyebrows of longevity; Thou makest me great
+with manifold blessings, I offer this sacrifice to my meritorious
+father, And to my accomplished mother[1].'
+
+
+          ODE 8. THE ZÂI HSIEN.
+
+
+          APPROPRIATE TO AN OCCASION WHEN THE FEUDAL PRINCES HAD BEEN
+          ASSISTING KING KHANG AT A SACRIFICE TO HIS FATHER.
+
+They appeared before their sovereign king, To seek from him the rules
+(they were to observe). With their dragon-emblazoned banners, flying
+bright, The bells on them and their front-boards tinkling, And with the
+rings on the ends of the reins glittering, Admirable was their majesty
+and splendour.
+
+He led them to appear before his father shrined on the left [2], Where
+he discharged his filial duty, and presented his offerings;--That he
+might have granted to him long life, And ever preserve (his dignity).
+Great and many are his blessings. They are the brilliant and
+accomplished princes, Who cheer him with his many sources of happiness,
+
+[1. At sacrifices to ancestors, the spirit tablets of wives were placed
+along with those of their husbands in their shrines, so that both shared
+in the honours of the service. So it is now in the imperial ancestral
+temple in Peking. The 'accomplished mother' here would be Thâi Sze,
+celebrated often in the pieces of the first Book of Part I, and elsewhere.
+
+2 Among the uses of the services of the ancestral temple, specified by
+Confucius and quoted on p. 302, was the distinguishing the order of
+descent in the royal House. According to the rules for that purpose, the
+characters here used enable us to determine the subject of this line as
+king Wû, in opposition to his father Wan.]
+
+Enabling him to perpetuate them in their brightness as pure blessing.
+
+
+          ODE 9. THE YÛ KHO.
+
+
+          CELEBRATING THE DUKE OF SUNG ON ONE OF HIS APPEARANCES AT THE
+          CAPITAL TO ASSIST AT THE SACRIFICE IN THE ANCESTRAL TEMPLE OF
+          KÂU;--SHOWING HOW HE WAS ESTEEMED AND CHERISHED BY THE KING.
+
+The mention of the white horses here in the chariot of the visitor
+sufficiently substantiates the account in the Preface that he was the
+famous count of Wei, mentioned in the Shû, IV, xi, and whose subsequent
+investiture with the duchy of Sung, as the representative of the line of
+the Shang kings, is also related in the Shû, V, viii. With the dynasty
+of Shang white had been the esteemed and sacred colour, as red was with
+Kâu, and hence the duke had his carriage drawn by white horses. 'The
+language,' says one critic, 'is all in praise of the visitor, but it was
+sung in the temple, and is rightly placed therefore among the Sung.'
+There is, in the last line, an indication of the temple in it.
+
+The noble visitor! The noble visitor! Drawn, like his ancestors, by
+white horses! The reverent and dignified, Polished members of his suite!
+
+The noble guest will stay (but) a night or two! The noble guest will
+stay (but) two nights or four! Give him ropes, To bind his horses [1].
+
+I will convoy him (with a parting feast); I will comfort him in every
+possible way. Adorned with such great dignity, It is very natural that
+he should be blessed.
+
+[1. These four lines simply express the wish of the king, to detain his
+visitor, from the delight that his presence gave him. Compare the
+similar language in the second ode of the fourth decade of Part II.]
+
+
+          ODE 10. THE WÛ.
+
+
+          SUNG IN THE ANCESTRAL TEMPLE TO THE MUSIC REGULATING THE DANCE
+          IN HONOUR OF THE ACHIEVEMENTS OF KING WÛ.
+
+This account of the piece, given in the Preface, is variously
+corroborated, and has not been called in question by any critic. Perhaps
+this brief ode was sung as a prelude to the dance, or it may be that the
+seven lines are only a fragment. This, indeed, is most likely, as we
+have several odes in the next decade, all said to have been used at the
+same occasion.
+
+Oh! great wast thou, O king Wû, Displaying the utmost strength in thy
+work. Truly accomplished was king Wan, Opening the path for his
+successors. Thou didst receive the inheritance from him. Thou didst
+vanquish Yin, and put a stop to its cruelties;--Effecting the firm
+establishment of thy merit.
+
+
+        The Third Decade, or that of Min Yü Hsiâo Dze.
+
+
+          ODE 1. THE MIN YÜ.
+
+
+          APPROPRIATE TO THE YOUNG KING KHANG, DECLARING HIS SENTIMENTS
+          IN THE TEMPLE OF HIS FATHER.
+
+The speaker in this piece is, by common consent, king Khang. The only
+question is as to the date of its composition, whether it was made for
+him, in his minority, on his repairing to the temple when the mourning
+for his father was completed, or after the expiration of the regency of
+the duke of Kâu. The words 'little child,' according to their usage, are
+expressive of humility and not of age. They do not enable us to
+determine the above point.
+
+Alas for me, who am a little child, On whom has devolved the unsettled
+state! Solitary am I and full of distress. Oh! my great Father, All thy
+life long, thou wast filial.
+
+Thou didst think of my great grandfather, (Seeing, him, as it were)
+ascending and descending in the court, I, the little child, Day and
+night will be as reverent.
+
+Oh! ye great kings, As your successor, I will strive not to forget you.
+
+
+          ODE 2. THE FANG LO.
+
+
+          THE YOUNG KING TELLS OF HIS DIFFICULTIES AND INCOMPETENCIES;
+          ASKS FOR COUNSEL TO KEEP HIM TO COPY THE EXAMPLE OF HIS
+          FATHER; STATES HOW HE MEANT TO DO SO; AND CONCLUDES WITH AN
+          APPEAL OR PRAYER TO HIS FATHER.
+
+This seems to be a sequel to the former ode. We can hardly say anything
+about it so definite as the statement in the Preface, that it relates to
+a council held by Khang and his ministers in the ancestral temple.
+
+I take counsel at the beginning of my (rule), How I can follow (the
+example of) my shrined father. Ah! far-reaching (were his plans), And I
+am not yet able to carry them out. However I endeavour to reach to them,
+My continuation of them will still be all-deflected. I am a little
+child, Unequal to the many difficulties of the state. Having taken his
+place, (I will look for him) to go up and come down in the court, To
+ascend and descend in the house. Admirable art thou, O great Father,
+(Condescend) to preserve and enlighten me.
+
+
+          ODE 3. THE KING KIH.
+
+
+          KING KHANG SHOWS HIS SENSE OF WHAT WAS REQUIRED OF HIM TO
+          PRESERVE THE FAVOUR OF HEAVEN, A CONSTANT JUDGE; INTIMATES HIS
+          GOOD PURPOSES; AND ASKS THE HELP OF HIS MINISTERS TO BE
+          ENABLED TO PERFORM THEM.
+
+Let me be reverent! Let me be reverent! (The way of) Heaven is evident,
+And its appointment is not easily preserved[1]. Let me not say that it
+is high aloft above me. It ascends and descends about our doings; It
+daily inspects us wherever we are.
+
+I am a little child, Without intelligence to be reverently (attentive to
+my duties); But by daily progress and monthly advance, I will learn to
+hold fast the gleams (of knowledge), till I arrive at bright
+intelligence. Assist me to bear the burden (of my position), And show me
+how to display a virtuous conduct.
+
+
+          ODE 4. THE HSIÂO PÎ.
+
+
+          KING KHANG ACKNOWLEDGES THAT HE HAD ERRED, AND STATES HIS
+          PURPOSE TO HE CAREFUL IN THE FUTURE; HE WILL GUARD AGAINST THE
+          SLIGHT BEGINNINGS OF EVIL; AND IS PENETRATED WITH A SENSE OF
+          HIS OWN INCOMPETENCIES.
+
+This piece has been considered by some critics as the conclusion of the
+council in the ancestral temple, with which the previous two also are
+thought to be connected. The Preface says that the king asks in it for
+the assistance of his ministers, but no such request is expressed. I
+seem myself to see in it, with Sû Kheh and others, a reference to the
+suspicions which Khang at one time, we know, entertained of the fidelity
+of the duke of Kâu, when he was inclined to believe the rumours spread
+against him by his other uncles, who joined in rebellion with the son of
+the last king of Shang.
+
+I condemn myself (for the past), And will be on my guard against future
+calamity. I will have nothing to do with a wasp, To seek for myself its
+painful sting. At first indeed it seemed to be
+
+[1. The meaning is this: 'The way of Heaven is very clear, to bless the
+good, namely, and punish the bad. But its favour is thus dependent on
+men themselves, and hard to preserve.']
+
+(but) a wren[1]. But it took wing, and became a large bird. I am unequal
+to the many difficulties of the kingdom, And am placed in the midst of
+bitter experiences.
+
+
+          ODE 5. THE ZÂI SHÛ
+
+
+          THE CULTIVATION OF THE GROUND FROM THE FIRST BREAKING OF IT
+          UP, TILL IT YIELDS ABUNDANT HARVESTS:--AVAILABLE SPECIALLY FOR
+          SACRIFICES AND FESTIVE OCCASIONS. WHETHER INTENDED TO BE USED
+          ON OCCASIONS OF THANKSGIVING, OR IN SPRING WHEN PRAYING FOR A
+          GOOD YEAR, CANNOT BE DETERMINED.
+
+The Preface says that this ode was used in spring, when the king in
+person turned up some furrows in the field set apart for that purpose,
+and prayed at the altars of the spirits of the land and the grain, for
+an abundant year. Ka Hsî says he does not know on what occasion it was
+intended to be used; but comparing it with the fourth ode of the second
+decade, he is inclined to rank it with that as an ode of thanksgiving.
+There is nothing in the piece itself to determine us in favour of either
+view. It brings before us a series of pleasing pictures of the husbandry
+of those early times. The editors of the imperial edition say that its
+place in the Sung makes it clear that it was an accompaniment of some
+royal sacrifice, We need not controvert this; but the poet evidently
+singled out some large estate, and describes the labour on it, from the
+first bringing it under cultivation to the state in which it was before
+his eyes, and concludes by saying that the picture which he gives of it
+had long been applicable to the whole country.
+
+They clear away the grass and the bushes; And the ground is laid open by
+their ploughs.
+
+In thousands of pairs they remove the roots, Some in the low wet land,
+some along the dykes.
+
+[1. The Chinese characters here mean, literally, 'peach-tree insect,'
+or, as Dr. Williams has it, 'peach-bug.' Another name for the bird is
+'the clever wife,' from the artistic character of its nest, which would
+point it out as the small 'tailor bird.' But the name is applied to
+various small birds.]
+
+There are the master and his eldest son; His younger sons, and all their
+children; Their strong helpers, and their hired servants. How the noise
+of their eating the viands brought to them resounds! (The husbands)
+think lovingly of their wives; (The wives) keep close to their husbands.
+(Then) with their sharp ploughshares They set to work on the south-lying
+acres.
+
+They sow their various kinds of grain, Each seed containing in it a germ
+of life.
+
+In unbroken lines rises the blade, And, well nourished, the stalks grow
+long.
+
+Luxuriant looks the young grain, And the weeders go among it in multitudes.
+
+Then come the reapers in crowds, And the o-rain is piled up in the
+fields, Myriads, and hundreds of thousands, and millions (of stacks);
+For spirits and for sweet spirits, To offer to our ancestors, male and
+female, And to provide for all ceremonies.
+
+Fragrant is their aroma, Enhancing the glory of the state. Like pepper
+is their smell, To give comfort to the aged.
+
+It is not here only that there is this (abundance); It is not now only
+that there is such a time:--From of old it has been thus.
+
+
+          ODE 6. THE LIANG SZE.
+
+
+          PRESUMABLY, AN ODE OF THANKSGIVING IN THE AUTUMN TO THE
+          SPIRITS OF THE LAND AND GRAIN.
+
+Very sharp are the excellent shares, With which they set to work on the
+south-lying, acres.
+
+They sow their various kinds of grain, Each seed containing in it a germ
+of life.
+
+There are those who come to see them, With their baskets round and
+square, Containing the provisions of millet.
+
+With their light splint hats on their heads, They ply their hoes on the
+ground, Clearing away the smartweed on the dry land and wet.
+
+The weeds being decayed, The millets grow luxuriantly.
+
+They fall rustling before the reapers. The gathered crop is piled up
+solidly, High as a wall, United together like the teeth of a comb; And
+the hundred houses are opened (to receive the grain)[1].
+
+Those hundred houses being full, The wives and children have a feeling
+of repose.
+
+(Now) we kill this black-muzzled tawny bull[2], with his crooked horns,
+To imitate and hand down, To hand down (the observances of) our ancestors.
+
+
+          ODE 7. THE SZE Î.
+
+
+          AN ODE APPROPRIATE TO THE PREPARATIONS AND PROGRESS OF A FEAST
+          AFTER A SACRIFICE.
+
+The Preface and the editors of the Yung-khang Shih say that the piece
+has reference to the entertainment given, the day after a
+
+[1. 'The hundred houses,' or chambers in a hundred family residences,
+are those of the hundred families, cultivating the space which was
+bounded by a brook;--see note on the second ode of the preceding decade.
+They formed a society, whose members helped one another in their field
+work, so that their harvest might be said to be carried home at the same
+time. Then would come the threshing or treading, and winnowing, after
+which the groin would be brought into the houses.
+
+2 It has been observed that under the Kâu dynasty, red was the colour of
+the sacrificial victims. So it was for the ancestral temple but in
+sacrificing to the spirits of the land and grain, the victim was a
+'yellow' bull with black lips.]
+
+sacrifice, in the ancestral temple, to the personators of the dead,
+described on p. 301. Kû Hsî denies this, and holds simply that it
+belongs to the feast after a sacrifice, without further specifying what
+sacrifice. The old view is probably the more correct.
+
+In his silken robes, clean and bright, With his cap on his head, looking
+so respectful, From the hall he goes to the foot of the stairs, And
+(then) from the sheep to the oxen[1]. (He inspects) the tripods, large
+and small, And the curved goblet of rhinoceros horn[2]. The good spirits
+are mild, (But) there is no noise, no insolence:--An auspice (this) of
+great longevity.
+
+
+          ODE 8. THE KO.
+
+
+          AN ODE IN PRAISE OF KING WÛ, AND RECOGNISING THE DUTY TO
+          FOLLOW HIS COURSE.
+
+This was sung, according to the Preface, at the conclusion of the dance
+in honour of king Wû;--see on the last piece of the second decade.
+
+Oh! powerful was the king's army, But he nursed it, in obedience to
+circumstances, while the
+
+[1. The subject of these lines must be an ordinary officer, for to such
+the silk robes and a purple cap were proper, when he was assisting at
+the sacrifices of the king or of a feudal prince. There were two
+buildings outside the principal gate leading to the ancestral temple,
+and two corresponding inside, in which the personators of the departed
+ancestors were feasted. We must suppose the officer in question
+descending from the upper hall to the vestibule of the gate, to inspect
+the dishes, arranged for the feast, and then proceeding to see the
+animals, and the tripods for boiling the flesh, &c.
+
+2 The goblet of rhinoceros horn was to be drained, as a penalty, by any
+one offending at the feast against the rules of propriety; but here
+there was no occasion for it.]
+
+time was yet dark. When the time was clearly bright, He thereupon donned
+his grand armour. We have been favoured to receive What the martial king
+accomplished. To deal aright with what we have inherited, We have to be
+sincere imitators of thy course, (O king).
+
+
+          ODE 9. THE HWAN.
+
+
+          CELEBRATING THE MERIT AND SUCCESS OF KING WÛ.
+
+According to a statement in the Zo Kwan, this piece also was sung in
+connexion with the dance of Wû. The Preface says it was used in
+declarations of war, and in sacrificing to God and the Father of War.
+Perhaps it came to be used on such occasions; but we must refer it in
+the first place to the reign of king Khang.
+
+There is peace throughout our myriad regions. There has been a
+succession of plentiful years:--Heaven does not weary in its favour. The
+martial king Wû Maintained (the confidence of) his officers, And
+employed them all over the kingdom, So securing the establishment of his
+family. Oh! glorious was he in the sight of Heaven, Which kinged him in
+the room (of Shang).
+
+
+          ODE 10. THE LÂI.
+
+
+          CELEBRATING THE PRAISE OF KING WAN.
+
+This is the only account of the piece that can be given from itself. The
+Zo Kwan, however, refers it to the dance of king Wû; and the Preface
+says it contains the words with which Wû accompanied his grant of fiefs
+and appanages in the ancestral temple to his principal followers.
+
+King Wan laboured earnestly:--Right is it we should have received (the
+kingdom). We will diffuse (his virtue), ever cherishing the thought of
+him; Henceforth we will seek only the settlement (of the kingdom). It
+was he through whom came the appointment of Kâu. Oh! let us ever cherish
+the thought of him.
+
+
+          ODE 11. THE PAN.
+
+
+          CELEBRATING THE GREATNESS OF KÂU, AND ITS FIRM POSSESSION OF
+          THE KINGDOM, AS SEEN IN THE PROGRESSES OF ITS REIGNING SOVEREIGN.
+
+In the eighth piece of the first decade we have an ode akin to this,
+relating a tentative progress of king Wû, to test the acceptance of his
+sovereignty. This is of a later date, and should be referred, probably,
+to the reign of king Khang, when the dynasty was fully acknowledged.
+Some critics, however, make it, like the three preceding, a portion of
+what was sung at the Wû dance.
+
+Oh! great now is Kâu. We ascend the high hills, Both those that are long
+and narrow, and the lofty mountains. Yes, and (we travel) along the
+regulated Ho, All under the sky, Assembling those who now respond to me.
+Thus it is that the appointment belongs to Kâu.
+
+
+      III. THE PRAISE ODES OF LÛ.
+
+IT is not according to the truth of things to class the Sung of Lû among
+the sacrificial odes, and I do not call them such. Kû Hsî says:--'King
+Khang, because of the great services rendered by the duke of Kâu,
+granted to Po-khin, (the duke's eldest son, and first marquis of Lû),
+the privilege of using the royal ceremonies and music, in consequence of
+which Lû had its Sung, which were sung to the music in its ancestral
+temple. Afterwards, they made in Lû other odes in praise of their
+rulers, which they also called Sung.' In this way it is endeavoured to
+account for there being such pieces in this part of the Shih as the four
+in this division of it. Confucius, it is thought, found them in Lû,
+bearing the name of Sung, and so he classed them with the true
+sacrificial odes, bearing that designation. If we were to admit,
+contrary to the evidence in the case, that the Shih was compiled by
+Confucius, this explanation of the place, of the Sung of Lû in this Part
+would not be complimentary to his discrimination.
+
+Whether such a privilege as Kû states was really granted to the first
+marquis of Lû, is a point very much controverted. Many contend that the
+royal ceremonies were usurped in the state,--in the time of duke Hsî
+(B.C. 659 to 627). But if this should be conceded, it would not affect
+the application to the odes in this division of the name of Sung. They
+are totally unlike the Sung of Shang and of Kâu. It has often been asked
+why there are no Fang of Lû in the first Part of the Shih. The pieces
+here are really the Fang of Lû, and may be compared especially with the
+Fang of Pin.
+
+Lû was one of the states in the east, having its capital in Khü-fâu,
+which is still the name of a district in the department of Yen-kâu,
+Shan-tung. According to Kû, king Khang invested the duke of Kâu's eldest
+son with the territory. According to Sze-ma Khien, the duke of Kâu was
+himself appointed marquis of Lû; but being unable to go there in
+consequence of his duties at the royal court, he sent his son instead.
+After the expiration of his 'regency, the territory was largely
+augmented, but he still remained in Kâu.
+
+I pass over the first two odes, which have no claim to a place among
+'sacred texts.' And only in one stanza of the third is there the
+expression of a religious sentiment. I give it entire, however.
+
+
+        ODE 3. THE PHAN SHUI.
+
+
+        IN PRAISE OF SOME MARQUIS OF LÛ, CELEBRATING HIS INTEREST IN THE
+        STATE COLLEGE, WHICH HE HAD, PROBABLY, REPAIRED, TESTIFYING HIS
+        VIRTUES, AND AUSPICING FOR HIM A COMPLETE TRIUMPH OVER THE
+        TRIBES OF THE HWÂI, WHICH WOULD BE CELEBRATED IN THE COLLEGE.
+
+The marquis here celebrated was, probably, Shan, or 'duke Hsî,'
+mentioned above. The immediate occasion of its composition must have
+been some opening or inauguration service in connexion with the repair
+of the college.
+
+1. Pleasant is the semicircular water [1], And we gather the cress about
+it. The marquis of Lû is coming to it, And we see his dragon-figured
+banner. His banner waves in the wind, And the bells of his horses tinkle
+harmoniously. Small and great, All follow the prince in his progress to it.
+
+2. Pleasant is the semicircular water, And we gather the pondweed in it.
+The marquis of Lû has come to it, With his horses so stately. His horses
+are grand; His fame is brilliant. Blandly he looks and smiles; Without
+any impatience he delivers his instructions.
+
+3. Pleasant is the semicircular water, And we gather the mallows about
+it. The marquis of Lû has come to it, And in the college he is drinking.
+He is drinking the good spirits. May there be
+
+[1. It is said in the tenth ode of the first decade of the Major Odes of
+the Kingdom, that king Wû in his capital of Hâo built 'his hall with its
+circlet of water.' That was the royal college built in the middle of a
+circle of water; each state had its grand college with a semicircular
+pool in front of it, such is may now be seen in front of the temples of
+Confucius in the metropolitan cities of the provinces. It is not easy to
+describe all the purposes which the building served. In this piece the
+marquis of Lû appears feasting in it, delivering instructions, taking
+counsel with his ministers, and receiving the spoils and prisoners of
+war. The Lî Ki, VIII, ii, 7, refers to sacrifices to Hâu-kî in connexion
+with the college of Lû. There the officers of the state in autumn
+learned ceremonies; in winter, literary studies; in spring and summer,
+the use of arms; and in autumn and winter, dancing. There were
+celebrated trials of archery; there the aged were feasted; there the
+princes held council with their ministers. The college was in the
+western suburb of each capital.]
+
+given to him such old age as is seldom enjoyed! May he accord with the
+grand ways, So subduing to himself all the people!
+
+4. Very admirable is the marquis of Lû, Reverently displaying his
+virtue, And reverently watching over his deportment, The pattern of the
+people.
+
+With great qualities, both civil and martial, Brilliantly he affects his
+meritorious ancestors [1]. In everything entirely filial, He seeks the
+blessing that is sure to follow.
+
+5. Very intelligent is the marquis of Lû, Making his virtue illustrious.
+He has made this college with its semicircle of water, And the tribes of
+the Hwâi will submit to him [2]. His martial-looking tiger-leaders Will
+here present the left ears (of their foes)[3]. His examiners, wise as
+Kâo-yâo [4] Will here present the prisoners.
+
+6. His numerous officers, Men who have enlarged their virtuous minds,
+With martial energy conducting their expedition, Will drive far away
+those tribes of the east and south. Vigorous and
+
+[1. The meaning is that the fine qualities of the marquis 'reached to'
+and affected his ancestors in their spirit-state, and would draw down
+their protecting favour. Their blessing, seen in his prosperity, was the
+natural result of his filial piety.
+
+2. The Hwâi rises in the department of Nan-yang, Ho-nan, and flows
+eastward to the sea. South of it, down to the time of this ode, were
+many rude and wild tribes that gave frequent occupation to the kings of Kâu.
+
+3. When prisoners refused to submit, their left ears were cut off, and
+shown as trophies.
+
+4. The ancient Shun's Minister of Crime. The 'examiners' were officers.
+who questioned the prisoners, especially the more important of them, to
+elicit information, and decide as to the amount of their guilt and
+punishment.]
+
+grand, Without noise or display, Without appeal to the judges [1], They
+will here present (the proofs of) their merit.
+
+7. How they draw their bows adorned with bone! How their arrows whiz
+forth! Their war chariots are very large! Their footmen and charioteers
+never weary! They have subdued the tribes of Hwâi, And brought them to
+an unrebellious submission. Only lay your plans securely, And all the
+tribes of the Hwâi will be won [2].
+
+8. They come flying on the wing, those owls, And settle on the trees
+about the college; They eat the fruit of our mulberry trees, And salute
+us with fine notes [3]. So awakened shall be those tribes of the Hwâi.
+They will come presenting their precious things, Their large tortoises,
+and their elephants' teeth, And great contributions of the southern
+metals [4].
+
+[1. The 'judges' decided all questions of dispute in the army, and on
+the merits of different men who had distinguished themselves.
+
+2. In this stanza the poet describes a battle with the wild tribes, as
+if it were going on before his eyes.
+
+3 An owl is a bird with a disagreeable scream, instead of a beautiful
+note; but the mulberries grown about the college would make them sing
+delightfully. And so would the influence of Lû, going forth from the
+college, transform the nature of the tribes about the Hwâi.
+
+4 That is, according to 'the Tribute of Yü,' in the Shû, from King-kâu
+and Yang-kâu.]
+
+
+        ODE 4. THE PÎ KUNG.
+
+
+        IN PRAISE OF DUKE HSÎ, AND AUSPICING FOR HIM A MAGNIFICENT
+        CAREER OF SUCCESS, WHICH WOULD MAKE-LÛ ALL THAT IT HAD EVER
+        BEEN:--WRITTEN, PROBABLY, ON AN OCCASION WHEN HSÎ HAD REPAIRED
+        THE TEMPLES OF THE STATE, OF WHICH PIOUS ACT HIS SUCCESS WOULD
+        BE THE REWARD.
+
+There is no doubt that duke Hsî is the hero of this piece. He is
+mentioned in the third stanza as 'the son of duke Kwang,' and the
+Hsî-sze referred to in the last stanza as the architect under whose
+superintendence the temples had been repaired was his brother, whom we
+meet with elsewhere as 'duke's son, Yü'. The descriptions of various
+sacrifices prove that the lords of Lû, whether permitted to use royal
+ceremonies or not, did really do so. The writer was evidently in a
+poetic rapture as to what his ruler was, and would do. The piece is a
+genuine bardic effusion.
+
+The poet traces the lords of Lû to Khang Yüen and her son Hâu-kî. He
+then comes to the establishment of the Kâu dynasty, and under it of the
+marquisate of Lû; and finally to duke Hsî, dilating on his sacrificial
+services, the military power of Lû, and the achievements which be might
+be expected to accomplish in subjugating all the territory lying to the
+east and a long way South, of Lû.
+
+I. How pure and still are the solemn temples, In their strong solidity
+and minute completeness! Highly distinguished was Kiang Yüan[1], Of
+virtue undeflected. God regarded her with favour, And without injury or
+hurt, Immediately, when her months were completed, She gave birth to
+Hâu-kî! On him were conferred all blessings,--(To know) how the
+(ordinary) millet ripened early, and the sacrificial millet late; How
+first to sow pulse
+
+[1. About Kiang Yüan and her conception and birth of Hâu-kî, see the
+first piece in the third decade of the Major Odes of the Kingdom. There
+also Hâu-kî's teaching of husbandry is more fully described.]
+
+and then wheat. Anon he was invested with an inferior state, And taught
+the people how to sow and to reap, The (ordinary) millet and the
+sacrificial, Rice and the black millet; Ere long over the whole
+country:--(Thus) continuing the work of Yü.
+
+2. Among the descendants of Hâu-kî, There was king Thâi[1], Dwelling on
+the south of (mount) Khî, Where the clipping of Shang began. In process
+of time Wan and Wû Continued the work of king Thâi, And (the purpose of)
+Heaven was carried out in its time, In the plain of Mû [2]. 'Have no
+doubts, no anxieties,'--(it was said), 'God is with you [3].' Wû
+disposed of the troops of Shang; He and his men equally, shared in the
+achievement. (Then) king (Khang) said, 'My uncle [4], I will set up your
+eldest son, And make him marquis of Lû. I will greatly enlarge your
+territory there, To be a help and support to the House of Kâu.'
+
+3. Accordingly he appointed (our first) duke of Lo, And made him marquis
+in the east, Giving him the hills and rivers, The lands and fields, and
+the attached states [5]. The (present) descendant of the duke of Kâu,
+The son of duke Kwang, With dragon-emblazoned banner, attends the
+sacrifices, (Grasping) his six reins soft and pliant. In spring
+
+[1. See on the Sacrificial Odes of Kâu, decade i, ode 5.
+
+2. See the Shû, V, iii.
+
+3. Shang-fû, one of Wû's principal leaders, encouraged him at the battle
+of Mû with these words.
+
+4 That is, the duke of Kâu.
+
+5 That is, small territories, held by chiefs of other surnames, but
+acknowledging the jurisdiction of. the lords of Lû, and dependent on
+them for introduction to the royal court.]
+
+and autumn he is not remiss; His offerings are all without error[1]. To
+the great and sovereign God, And to his great ancestor Hâu-kî, He offers
+the victims, red and pure [2] They enjoy, they approve, And bestow
+blessings in large number. The duke of Kâu, and (your other) great
+ancestors, Also bless you.
+
+4. In autumn comes the sacrifice of the season[3], But the bulls for it
+have had their horns capped in summer [4]; They are the white bull and
+the red one [5]. (There are) the bull-figured goblet in, its dignity
+[6]; Roast pig, minced meat, and soups; The dishes of bamboo and wood,
+and the large stands [7], And the dancers all complete. The filial
+descendant
+
+[1. These lines refer to the seasonal sacrifices in the temple of
+ancestors, two seasons being mentioned for all the four, as in some of
+the odes of Shang.
+
+2. From the seasonal sacrifices the poet passes to the sacrifice to God
+at the border altar in the spring,--no doubt the same which is referred
+to in the last ode of the first decade of the Sacrificial Odes of Kâu.
+
+3. The subject of the seasonal sacrifices is resumed.
+
+4. A piece of wood was fixed across the horns of the victim-bulls, to
+prevent their injuring them by pushing or rubbing against any hard
+substance. An animal injured in any way was not fit to be used in sacrifice.
+
+5. In sacrificing to the duke of Kâu, a white bull was used by way of
+distinction. His great services to the. dynasty had obtained for him the
+privilege of being sacrificed to with royal ceremonies. A white bull,
+such as had been offered to the kings of Shang, was therefore devoted to
+him; while for Po-khin, and 'the other marquises (or dukes as spoken of
+by their own subjects), a victim of the orthodox Kâu colour was employed.
+
+6. This goblet, fashioned in the shape of a bull, or with a bull
+pictured on it, must have been well known in connexion with these services.
+
+7. 'The large stand' was of a size to support half the roasted body of a
+victim.]
+
+will be blessed. (Your ancestors) will make you gloriously prosperous,
+They will make you long-lived and good, To preserve this eastern,
+region, Long possessing the state of Lû, Unwaning, unfallen, Unshaken,
+undisturbed! They will make your friendship with your three aged
+(ministers)[1] Like the hills, like the mountains.
+
+5. Our prince's chariots are a thousand, And (in each) are (the two
+spears with their) vermilion tassels, and (the two bows with their)
+green bands. His footmen are thirty thousand, With shells on vermilion
+strings adorning their helmets [2]. So numerous are his ardent
+followers, To deal with the tribes of the west and north, And to punish
+those of King and Shû [3], So that none of them will dare to withstand
+us. (The spirits of your ancestors) shall make you grandly prosperous; They
+
+[1. Referring, probably, to the three principal ministers of the state.
+
+2. These lines describe Hsî's resources for war. A thousand chariots was
+the regular force which a great state could at the utmost bring into the
+field. Each chariot contained three mailed men;--the charioteer in the
+middle, a spearman on the right, and an archer on the left. Two spears
+rose aloft with vermilion tassels, and there were two bows, bound with
+green bands to frames in their cases. Attached to every chariot were
+seventy-two foot-soldiers and twenty-five followers, making with the
+three men in it, 100 in all; so that the whole force would amount to
+100,000 men. But in actual service the force of a great state was
+restricted to three 'armies' or 375 chariots, attended by 37,500 men, of
+whom 27,500 were foot-soldiers, put down here in round numbers as 30,000.
+
+3 King is the King-khû of the last of the Sacrificial Odes of Shang, and
+the name Shû was applied to several half-civilized states to the east of
+it, which it brought, during the Khun Khiû period, one after another
+under its jurisdiction.]
+
+shall make you long-lived and wealthy. The hoary hair and wrinkled back,
+Marking the aged men, shall always be in your service. They shall grant
+you old age, ever vigorous, For myriads and thousands of years, With the
+eyebrows of longevity, and ever unharmed.
+
+6. The mountain of Thâi is lofty, Looked up to by the state of Lû [1].
+We grandly possess also Kwei and Mang [2]. And we shall extend to the
+limits of the east, Even the states along the sea. The tribes of the
+Hwâi will seek our alliance; All will proffer their allegiance:--Such
+shall be the achievements of the marquis of Lû.
+
+7. He shall maintain the possession of Hû and Yî [3], And extend his
+sway to the regions of Hsü [4], Even to the states along the sea. The
+tribes of the Hwâi, the Man, and the Mo [5], And those tribes (still
+more) to the south, All will proffer their allegiance;--Not one will
+dare not to answer to his call, Thus showing their obedience to the
+marquis of Lû.
+
+8. Heaven will give great blessing to our prince, So that with the
+eyebrows of longevity he shall
+
+[1. Mount Thâi is well known, the eastern of the four great mountains of
+China in the time of Shun. It is in the department of Thâi-an, Shan-tung.
+
+2 These were two smaller hills in Lû.
+
+3 These were two hills of Lû, in the present district of Zâu.
+
+4. Hsü was the name of one of Yü's nine provinces, embracing portions of
+the present Shan-tung, Kiang-sû, and An-hui.
+
+5. Mo was properly the name of certain wild tribes in the north, as Man
+was that of the tribes of the south. But we cannot suppose any tribes to
+be meant here but such as lay south of Lû.]
+
+maintain Lû. He shall possess Kang and Hsü[1], And recover all the
+territory of the duke of Kâu. Then shall the marquis of Lû feast and be
+glad, With his admirable wife and aged mother; With his excellent
+ministers and all his (other) officers[2]. Our region and state shall he
+hold, Thus receiving many blessings, To hoary hair, and with teeth ever
+renewed like a child's.
+
+9. The pines of Zû-lâi [3], And the cypresses of Hsin-fû [3], Were cut
+down and measured, With the cubit line and the eight cubits' line. The
+projecting beams of pine were made very large; The grand inner
+apartments rose vast. Splendid look the new temples, The work of
+Hsî-sze, Very wide and large, Answering to the expectations of all the
+people.
+
+[1. Kang was a city with some adjacent territory, in the present
+district of Thang, that had been taken from Lû by Khî. Hsü, called in
+the Spring and Autumn 'the fields of Hsü' was west from Lû, and had been
+granted to it as a convenient place for its princes to stop at on their
+way to the royal court; but it had been sold or parted with to Kang in
+the first year of duke Hwan (B.C. 711). The poet desires that Hsî should
+recover these and all other territory which had at any time belonged to Lû.
+
+2 He would feast with the ladies in the inner apartment of the palace,
+suitable for such a purpose; with his ministers in the outer
+banqueting-room.
+
+3. These were two hills, in the present department of Thâi-an.]
+
+
+    II. THE MINOR ODES OF THE KINGDOM.
+
+
+      PIECES AND STANZAS ILLUSTRATING THE RELIGIOUS VIEWS AND PRACTICES
+      OF THE WRITERS AND THEIR TIMES.
+
+
+      The First Decade, or that of Lû-ming.
+
+
+        ODE 5, STANZA 1. THE FÂ MÛ.
+
+
+        THE FÂ MÛ IS A FESTAL ODE, WHICH WAS SUNG AT THE ENTERTAINMENT
+        OF FRIENDS;--INTENDED TO CELEBRATE THE DUTY AND VALUE OF
+        FRIENDSHIP, EVEN TO THE HIGHEST.
+
+On the trees go the blows kang-kang; And the birds cry out ying-ying.
+One issues from the dark valley, And removes to the lofty tree. Ying
+goes its cry, Seeking with its voice its companion. Look at the bird,
+Bird as it is, seeking with its. voice its companion; And shall a man
+Not seek to have his friends? Spiritual beings will then hearken to
+him[1]; He shall have harmony and peace.
+
+
+        ODE 6. THE THIEN PÂO.
+
+
+        A FESTAL ODE, RESPONSIVE TO ANY OF THE FIVE THAT PRECEDE IT. THE
+        KING'S OFFICERS AND GUESTS, HAVING BEEN FEASTED BY HIM,
+        CELEBRATE HIS PRAISES, AND DESIRE FOR HIM THE BLESSING OF HEAVEN
+        AND HIS ANCESTORS.
+
+Ascribed, like the former, to the duke of Kâu.
+
+Heaven protects and establishes thee, With the greatest. security; Makes
+thee entirely virtuous.
+
+[1. This line and the following show the power and value of the
+cultivation of friendship in affecting spiritual beings. That
+destination is understood in the widest sense.]
+
+That thou mayest enjoy every happiness; Grants thee much increase, So
+that thou hast all in abundance.
+
+Heaven protects and establishes thee. It grants thee all excellence, So
+that thine every matter is right, And thou receivest every Heavenly
+favour. It sends down to thee long-during happiness, Which the days are
+not sufficient to enjoy.
+
+Heaven protects and establishes thee, So that in everything thou dost
+prosper. Like the high hills and the mountain masses, Like the topmost
+ridges and the greatest bulks, Like the stream ever coming on, Such is
+thine increase.
+
+With happy auspices and purifications thou bringest the offerings, And
+dost filially present them, In spring, summer, autumn, and winter, To
+the dukes and former kings[1]; And they say, 'We give to thee myriads of
+years, duration unlimited [2].'
+
+The spirits come [3], And confer on thee many blessings. The people are
+simple and honest, Daily enjoying their meat, and drink. All the
+black-haired race, in all their surnames, Universally practise thy virtue.
+
+Like the moon advancing to the full, Like the sun ascending the heavens,
+Like the everlasting southern hills, Never waning, never falling, Like
+
+[1. These dukes and former kings are all the ancestors of the royal
+House of Kâu, sacrificed to at the four seasons of the year.
+
+2 Here we have the response of the dukes and kings communicated to the
+sacrificing king by the individuals chosen to represent them at the service.
+
+3. The spirits here are, of course, those of the former dukes and kings.]
+
+the luxuriance of the fir and the cypress;--May such be thy succeeding line!
+
+
+        ODE 9, STANZA 4. THE TÎ TÛ.
+
+
+        THE TÎ TÛ IS AN ODE OF CONGRATULATION, INTENDED FOR THE MEN WHO
+        HAVE RETURNED FROM MILITARY DUTY AND SERVICE ON THE FRONTIERS.
+
+The congratulation is given in a description of the anxiety and longing
+of the soldiers' wives for their return. We must suppose one of the
+wives to be the speaker throughout. The fourth stanza shows how she had
+resorted to divination to allay her fears about her husband.
+
+They have not packed up, they do not come. My sorrowing heart is greatly
+distressed. The time is past, and he is not here, To the multiplication
+of my sorrows. Both by the tortoise-shell and the reeds have I divined,
+And they unite in saying he is near. My warrior is at hand.
+
+
+      The Fourth Decade, or that of Khî fû.
+
+
+        ODE 5, STANZAS 5 TO 9. THE SZE KAN.
+
+
+        THE SZE KAN WAS, PROBABLY MADE FOR A FESTIVAL ON THE COMPLETION
+        OF A PALACE; CONTAINING A DESCRIPTION OF IT, AND PROCEEDING TO
+        GOOD WISHES FOR THE BUILDER AND HIS POSTERITY. THE STANZAS HERE
+        GIVEN SHOW HOW DIVINATION WAS RESORTED TO FOR THE INTERPRETATION
+        OF DREAMS.
+
+The piece is referred to the time of king Hsüan (B.C. 827 to 782).
+
+Level and smooth is the courtyard, And lofty are the pillars around it.
+Pleasant is the exposure of the chamber to the light, And deep and wide
+are its recesses. Here will our noble lord repose.
+
+On the rush-mat below and that of fine bamboos above it, May he repose
+in slumber! May he sleep and awake, (Saying), 'Divine for me my
+dreams[1]. What dreams are lucky? They have been of bears and grisly
+bears; They have been of cobras and (other) snakes.'
+
+The chief diviner will divine them. 'The bears and grisly bears Are the
+auspicious intimations of sons; The cobras and (other) snakes Are the
+auspicious intimations of daughters [2].'
+
+Sons shall be born to him:--They will be put to sleep on couches; They
+will be clothed in robes; They will have sceptres to play with; Their
+cry will be loud. They will be (hereafter) resplendent with red
+knee-covers, The (future) king, the princes of the land.
+
+Daughters shall be born to him:-They will be put to sleep on the ground;
+They will be clothed with wrappers; They will have tiles to play
+with[3]. It will be theirs neither to do wrong nor to do good[4]. Only
+about the spirits and the food will
+
+[1. In the Official Book of Kâu, ch. 24, mention is made of the Diviner
+of Dreams and his duties:--He had to consider the season of the year
+when a dream occurred, the day of the cycle, and the then predominant
+influence of the two powers of nature. By the positions of the sun,
+moon, and planets in the zodiacal spaces he could determine whether any
+one of the six classes of dreams was lucky or unlucky. Those six classes
+were ordinary and regular dreams, terrible dreams, dreams of thought,
+dreams in waking, dreams of joy, and dreams of fear.
+
+2 The boy would have a sceptre, a symbol of dignity, to play with; the
+girl, a tile, the symbol of woman's work, as, sitting with a tile on her
+knee, she twists the threads of hemp.
+
+3. That is, the red apron of a king and of the prince of a state.
+
+4 The woman has only to be obedient. That is her whole duty, The line
+does not mean, as it has been said, that 'she is incapable of good or
+evil;' but it is not her part to take the initiative even in what is good.]
+
+they have to think, And to cause no sorrow to their parents.
+
+
+        ODE 6, STANZA 4. THE WÛ YANG.
+
+
+        THE WÛ YANG IS SUPPOSED TO CELEBRATE THE LARGENESS AND EXCELLENT
+        CONDITION OF KING HSÜAN'S FLOCKS AND HERDS. THE CONCLUDING
+        STANZA HAS REFERENCE TO THE DIVINATION OF THE DREAMS OF HIS
+        HERDSMEN.
+
+Your herdsmen shall dream, Of multitudes and then of fishes, Of the
+tortoise-and-serpent, and then of the falcon, banners[1]. The chief
+diviner will. divine the dreams;--How the multitudes, dissolving into
+fishes, Betoken plentiful years; How the tortoise-and-serpent,
+dissolving into the falcon, banners, Betoken the increasing population
+of the kingdom.
+
+
+        ODE 7. THE KIEH NAN SHAN.
+
+
+        A LAMENTATION OVER THE UNSETTLED STATE OF THE KINGDOM DENOUNCING
+        THE INJUSTICE AND NEGLECT OF THE CHIEF MINISTER, BLAMING ALSO
+        THE CONDUCT OF THE KING, WITH APPEALS TO HEAVEN, AND SEEMINGLY
+        CHARGING IT WITH CRUELTY AND INJUSTICE.
+
+This piece is referred to-the time of king Yû (B.C. 781, to 771), the
+unworthy son of king Hsüan. The 'Grand-Master' Yin must have been one of
+the 'three Kung,' the highest ministers at the court of Kâu, and was,
+probably, the chief of the three, and administrator of the government
+under Yû.
+
+Lofty is that southern hill [2], With its masses of rocks! Awe-inspiring
+are you, O (Grand-)Master
+
+[1. The tortoise-and-serpent banner marked the presence in a host of its
+leader on a military expedition. On its field were the figures of
+tortoises, with snakes coiled round them. The falcon banners belonged to
+the commanders of the divisions of the host. They bore the figures of
+falcons on them.
+
+2. 'The southern hill' was also called the Kung-nan, and rose right to
+the south of the western capital of Kâu.]
+
+Yin, And the people all look to you! A fire burns in their grieving
+hearts; They do not dare to speak of you even in jest. The kingdom is
+verging to extinction;--How is it that you do not consider the state of
+things?
+
+Lofty is that southern hill, And vigorously grows the vegetation on it!
+Awe-inspiring are you,-O (Grand-)Master Yin, But how is it that you are
+so unjust? Heaven is continually redoubling its inflictions; Deaths and
+disorder increase and multiply; No words of satisfaction come from the
+people; And yet you do not correct nor bemoan yourself
+
+The Grand-Master Yin Is the foundation of our Kâu, And the balance of
+the kingdom is in his hands. He should be keeping its four quarters
+together; He should be aiding the Son of Heaven, So as to preserve the
+people from going astray. O unpitying great Heaven, It is not right he
+should reduce us all to such misery!
+
+He does nothing himself personally, And the people have no confidence in
+him. Making no enquiry about them, and no trial of their services, He
+should not deal deceitfully with superior men. If he dismissed them on
+the requirement of justice, Mean men would not be endangering (the
+commonweal); And his mean relatives Would not be in offices of importance.
+
+Great Heaven, unjust, Is sending down these exhausting disorders. Great
+Heaven, unkind, Is sending down these great miseries. Let superior men
+come (into office), And that would bring rest to the people's hearts.
+Let superior men execute their justice, And the animosities and angers
+would disappear[1].
+
+O unpitying great Heaven, There is no end to the disorder! With every
+month it continues to grow, So that the people have no repose. I am as
+if intoxicated with the grief of my heart. Who holds the ordering of the
+kingdom? He attends not himself to the government, And the result is
+toil and pain to the people.
+
+I yoke my four steeds, My four steeds, long-necked. I look to the four
+quarters (of the kingdom); Distress is everywhere; there is no place I
+can drive to.
+
+Now your evil is rampant [2], And I can see your spears. Anon you are
+pacified and friendly as if you were pledging one another.
+
+From great Heaven is the injustice, And our king has no repose. (Yet) he
+will not correct his heart, And goes on to resent endeavours to rectify him,
+
+I, Kiâ-fû, have made this poem, To lay bare a the king's disorders. If
+you would but change your heart, Then would the myriad regions be nourished.
+
+[1. In this stanza, as in the next and the last but one, the writer
+complains of Heaven, and charges it foolishly. He does so by way of
+appeal, however, and indicates the true causes of the misery of the
+kingdom,--the reckless conduct, namely, of the king and his minister.
+
+2 The parties spoken of here are the followers of the minister, 'mean
+men,' however high in place and great in power, now friendly, now
+hostile to one another.]
+
+
+        ODE 8, STANZAS 4, 5, AND 7. THE KANG YÜEH.
+
+
+        THE KANG YÜEH IS, LIKE THE PRECEDING ODE, A LAMENTATION OVER THE
+        MISERIES OF THE KINGDOM, AND THE RUIN COMING ON IT; WITH A
+        SIMILAR, BUT MORE HOPEFULLY EXPRESSED, APPEAL TO HEAVEN, 'THE
+        GREAT GOD.'
+
+Look into the middle of the forest; There are (only) large faggots and
+small branches in it [1]. The people now amidst their perils Look to
+Heaven, all dark; But let its determination be fixed, And there is no
+one whom it will not overcome. There is the great God,--Does he hate any
+one?
+
+If one say of a hill that it is low, There are its ridges and its large
+masses. The false calumnies of the people,--How is it that you do not
+repress them [2]? You call those experienced ancients, You consult the
+diviner of dreams. They all say, 'We are very wise, But who can
+distinguish the male and female crow[3]?'
+
+Look at the rugged and stony field;--Luxuriantly rises in it the
+springing grain. (But) Heaven moves and shakes me, As if it could not
+overcome me [4].
+
+[1. By introducing the word 'only,' I have followed the view of the
+older interpreters, who consider the forest, with merely some faggots
+and twigs left in it, to be emblematic of the ravages of oppressive
+government in the court and kingdom. Ka Hsî takes a different view of
+them:--'In a forest you can easily distinguish the large faggots from
+the small branches, while Heaven appears unable to distinguish between
+the good and bad.'
+
+2 The calumnies that were abroad were as absurd as the assertion in line
+1, and yet the king could not, or would not, see through them and
+repress them.
+
+3. This reference to the diviners of dreams is in derision of their
+pretensions.
+
+4. That is, the productive energy of nature manifests itself in the most
+unlikely places; how was it that 'the great God, who hates no one,' was
+contending so with the writer?]
+
+They sought me (at first) to be a pattern (to them), (Eagerly) as if
+they could not get me; (Now) they regard me with great animosity, And
+will not use my strength.
+
+
+        ODE 9. THE SHIH YÜEH KIH KIÂO.
+
+
+        THE LAMENTATION OF AN OFFICER OVER THE PRODIGIES CELESTIAL AND
+        TERRESTRIAL, ESPECIALLY AN ECLIPSE OF THE SUN, THAT WERE
+        BETOKENING THE RUIN OF KÂU. HE SETS FORTH WHAT HE CONSIDERED TO
+        BE THE TRUE CAUSES OF THE PREVAILING MISERY, WHICH WAS BY NO
+        MEANS TO BE CHARGED ON HEAVEN.
+
+Attention is called in the Introduction, p. 296, to the date of the
+solar eclipse mentioned in this piece.
+
+At the conjunction (of the sun and moon) in the tenth month, On the
+first day of the moon, which was hsin-mâo, The sun was eclipsed, A thing
+of very evil omen. Before, the moon became small, And now the sun became
+small. Henceforth the lower people Will be in a very deplorable case.
+
+The sun and moon announce evil, Not keeping to their proper paths.
+Throughout the kingdom there is no (proper) government, Because the good
+are not employed. For the moon to be eclipsed Is but an ordinary matter.
+Now that the sun has been eclipsed,--How bad it is!
+
+Grandly flashes the lightning of the thunder. There is a want of rest, a
+want of good. The streams all bubble up and overflow. The crags on the
+hill-tops fall down. High banks become valleys; Deep valleys become
+hills. Alas for the men of this time! How does (the king) not stop these
+things?
+
+Hwang-fû is the President; Fan is the Minister of Instruction; Kiâ-po is
+the (chief) Administrator; Kung-yün is the chief Cook; Zâu is the
+Recorder of the Interior; Khwei is Master of the Horse; Yü is Captain of
+the Guards; And the beautiful wife blazes, now in possession of her
+place [1].
+
+This Hwang-fû Will not acknowledge that he is acting. out of season. But
+why does he call us to move, Without coming and consulting with us? He
+has removed our walls and roofs; And our fields are all either a marsh
+or a moor. He says, 'I am not injuring you; The laws require that thus
+it should be.'
+
+Hwang-fû is very wise; He has built a great city for himself in Hsiang.
+He chose three men as his ministers, All of them possessed of great
+wealth. He could not bring himself to leave a single minister, Who might
+guard our king. He (also) selected those who had chariots and horses, To
+go and reside in Hsiang [2].
+
+[1. We do not know anything from history of the ministers of Yû
+mentioned in this stanza. Hwang-fû appears to have been the leading
+minister of the government at the time when the ode was written, and, as
+appears from the next two stanzas, was very crafty, oppressive, and
+selfishly ambitious. The mention of 'the chief Cook' among the high
+ministers appears strange; but we shall find that functionary mentioned
+in another ode; and from history it appears that 'the Cook,' at the
+royal and feudal courts, sometimes played an important part during the
+times of Kâu. 'The beautiful wife,' no doubt, was the well-known Sze of
+Pâo, raised by king Yû from her position as one of his concubines to be
+his queen, and whose insane folly and ambition led to her husband's
+death, and great and disastrous changes in the kingdom.
+
+2. Hsiang was a district of the royal domain, in the present district of
+Mang, department of Hwâi-khing, Ho-nan. It had been assigned to
+Hwang-fû, and he was establishing himself there, without any loyal
+regard to the king. As a noble in the royal domain, he was entitled only
+to two ministers, but he had appointed three as in one of the feudal
+states, encouraging, moreover, the resort to himself of the wealthy and
+powerful, while the court was left weak and unprotected.]
+
+I have exerted myself to discharge my service, And do not dare to make a
+report of my toils. Without crime or offence of any kind, Slanderous
+mouths are loud against me. (But) the calamities of the lower people Do
+not come down from Heaven. A multitude of (fair) words, and hatred
+behind the back;--The earnest, strong pursuit of this is from men.
+
+Distant far is my village, And my dissatisfaction is great. In other
+quarters there is ease, And I dwell here, alone and sorrowful. Everybody
+is going into retirement, And I alone dare not seek rest. The ordinances
+of Heaven are inexplicable, But I will not dare to follow my friends,
+and leave my post.
+
+
+        ODE 10, STANZAS I AND 3. THE YÜ WÛ KANG.
+
+
+        THE WRITER OF THIS PIECE MOURNS OVER THE MISERABLE STATE OF THE
+        KINGDOM, THE INCORRIGIBLE COURSE OF THE KING, AND OTHER EVILS,
+        APPEALING ALSO TO HEAVEN, AND SURPRISED THAT IT ALLOWED SUCH
+        THINGS TO BE.
+
+Great and wide Heaven, How is it you have contracted your kindness,
+Sending down death and famine, Destroying all through the kingdom?
+Compassionate Heaven, arrayed in terrors, How is it you exercise no
+forethought, no care? Let alone the criminals:--They have suffered for
+their guilt. But those who have no crime Are indiscriminately involved
+in ruin.
+
+How is it, O great Heaven, That the king will not hearken to the justest
+words? He is like a man going (astray), Who knows not where he will
+proceed to. All ye officers, Let each of you attend to his duties. How
+do ye not stand in awe of one another? Ye do not stand in awe of Heaven.
+
+
+      The Fifth Decade, or that of Hsiâo Min.
+
+
+        ODE 1, STANZAS 1, 2, AND 3. THE HSIÂO MIN.
+
+
+        A LAMENTATION OVER THE RECKLESSNESS AND INCAPACITY OF THE KING
+        AND HIS COUNSELLORS. DIVINATION HAS BECOME OF NO AVAIL, AND
+        HEAVEN IS DESPAIRINGLY APPEALED TO.
+
+This is referred, like several of the pieces in the fourth decade, to
+the time of king Yû.
+
+The angry terrors of compassionate Heaven Extend through this lower
+world. (The king's) counsels and plans are crooked and bad; When will he
+stop (in his course)? Counsels that are good he will not follow, And
+those that are not good he employs. When I look at his counsels and
+plans, I am greatly pained.
+
+Now they agree, and now they defame one another;--The case is greatly to
+be deplored. If a counsel be good, They are all found opposing it. If a
+counsel be bad, They are all found according with it. When I look at
+such counsels and plans, What will they come to?
+
+Our tortoise-shells are wearied out, And will not tell us anything about
+the plans. The counsellors are very many, But on that account nothing is
+accomplished. The speakers fill the court, But who dares to take any
+responsibility on himself? We are as if we consulted (about a journey)
+without taking a step in advance, And therefore did not get on on the road.
+
+
+        ODE 2, STANZAS I AND 2. THE HSIÂO YÜAN.
+
+
+        SOME OFFICER IN A TIME OF DISORDER AND MISGOVERNMENT URGES ON
+        HIS BROTHERS THE DUTY OF MAINTAINING THEIR OWN VIRTUE, AND OF
+        OBSERVING THE GREATEST CAUTION.
+
+Small is the cooing dove, But it flies aloft to heaven. My heart is
+wounded with sorrow, And I think of our forefathers. When the dawn is
+breaking, and I cannot sleep, The thoughts in my breast are of our parents.
+
+Men who are grave and wise, Though they drink, are mild and masters of
+themselves; But those who are benighted and ignorant Become devoted to
+drink, and more so daily. Be careful, each of you, of your deportment;
+What Heaven confers, (when once lost), is not regained[1].
+
+The greenbeaks come and go, Picking up grain about the stackyard. Alas
+for the distressed and the solitary, Deemed fit inmates for the prisons!
+With a handful of grain I go out and divine[2], How I may be able to
+become good.
+
+[1. 'What Heaven confers' is, probably, the good human nature which by
+vice, and especially by drunkenness, may be irretrievably ruined.
+
+2. A religious act is here referred to, on which we have not sufficient
+information to be able to throw much light. It was the practice to
+spread some finely ground rice on the ground, in connexion with
+divination, as an offering to the spirits. The poet represents himself
+here as using a handful of grain for the purpose,--probably on account
+of his poverty.]
+
+
+        ODE 3, STANZAS 1 AND 3. THE HSIÂO PAN.
+
+
+        THE ELDEST SON AND HEIR-APPARENT OF KING YÛ BEWAILS HIS
+        DEGRADATION, APPEALING TO HEAVEN AS TO HIS INNOCENCE, AND
+        COMPLAINING OF ITS CASTING HIS LOT IN SUCH A TIME.
+
+It is allowed that this piece is clearly the composition of a banished
+son, and there is no necessity to call in question the tradition
+preserved in the Preface which prefers it to Î-khiû, the eldest son of
+king Yû. His mother was a princess of the House of Shan; but when Yû
+became enamoured of Sze of Pâo, the queen was degraded, and the son
+banished to Shan.
+
+With flapping wings the crows Come back, flying all in a flock[1]. Other
+people are happy, And I only am full of misery. What is my offence
+against Heaven? What is my crime? My heart is sad; What is to be done?
+
+Even the mulberry trees and the rottleras Must be regarded with
+reverence [2]; But no one is to be looked up to like a father, No one is
+to be depended on as a mother. Have I not a connexion with the hairs (of
+my father)? Did I not dwell in the womb (of my mother)? O Heaven, who
+gave me birth! How was it at so inauspicious a time?
+
+[1. The sight of the crows, all together, suggests to the prince his own
+condition, solitary and driven from court.
+
+2. The mulberry tree and the rottlera were both planted about the
+farmsteadings, and are therefore mentioned here. They carried the
+thoughts back to the father or grandfather, or the more remote ancestor,
+who first planted them, and so a feeling of reverence attached to
+themselves.]
+
+
+        ODE 4, STANZA 1. THE KHIÂO YEN.
+
+
+        SOME ONE, SUFFERING FROM THE KING THROUGH SLANDER, APPEALS TO
+        HEAVEN, AND GOES ON TO DWELL ON THE NATURE AND EVIL OF SLANDER.
+
+This piece has been referred to the time of king Lî, B.C. 878 to 828.
+
+O vast and distant Heaven, Who art called our parent, That, without
+crime or offence, I should suffer from disorders thus great! The terrors
+of great Heaven are excessive, But indeed I have committed no crime.
+(The terrors. of) great Heaven are very excessive, But indeed I have
+committed no offence.
+
+
+        ODE 6, STANZAS 5 AND 6. THE HSIANG PO.
+
+
+        A EUNUCH, HIMSELF THE VICTIM OF SLANDER, COMPLAINS OF HIS FATE,
+        AND WARNS AND DENOUNCES HIS ENEMIES; APPEALING AGAINST THEM, AS
+        HIS LAST RESORT, TO HEAVEN.
+
+The proud are delighted, And the troubled are in sorrow. O azure Heaven!
+O azure Heaven! Look on those proud men, Pity those who are troubled.
+
+Those slanderers! Who devised their schemes for them? I would take those
+slanderers, And throw them to wolves and tigers. If these refused to
+devour them, I would cast them into the north[1]. If the north refused
+to receive them, I would throw them into the hands of great (Heaven) [2].
+
+[1. 'The north,' i.e. the region where there are the rigours of winter
+and the barrenness of the desert.
+
+2 'Great Heaven;' 'Heaven' has to be supplied here, but there is no
+doubt as to the propriety of doing so; and, moreover, the peculiar
+phraseology of the line shows that the poet did not rest in the thought
+of the material heavens.]
+
+
+        ODE 9. THE TÂ TUNG.
+
+
+        AN OFFICER OF ONE OF THE STATES OF THE EAST DEPLORES THE
+        EXACTIONS MADE FROM THEM BY THE GOVERNMENT, COMPLAINS OF THE
+        FAVOUR SHOWN TO THE WEST, CONTRASTS THE MISERY OF THE PRESENT
+        WITH THE HAPPINESS OF THE PAST, AND APPEALS TO THE STARS OF
+        HEAVEN IDLY BEHOLDING THEIR CONDITION.
+
+I give the whole of this piece, because it is an interesting instance of
+Sabian views. The writer, despairing of help from men, appeals to
+Heaven; but he distributes the Power that could help him among many
+heavenly bodies, supposing that there are spiritual beings in them,
+taking account of human affairs.
+
+Well loaded with millet were the dishes, And long and curved were the
+spoons of thorn-wood. The way to Kâu was like a whetstone, And straight
+as an arrow. (So) the officers trod it, And the common people looked on
+it. When I look back and think of it, My tears run down in streams.
+
+In the states of the east, large and small, The looms are empty. Then
+shoes of dolichos fibre Are made to serve to walk on the hoar-frost.
+Slight and elegant gentlemen[1] Walk along that road to Kâu. Their going
+and coming makes my heart sad.
+
+Ye cold waters, issuing variously from the spring, Do not soak the
+firewood I have cut. Sorrowful, I awake and sigh;--Alas for us toiled
+people! The firewood has been cut;--Would that it were
+
+[1. That is, 'slight-looking,' unfit for toil; and yet they are obliged
+to make their journey on foot.]
+
+conveyed home! Alas for us the toiled people! Would that we could have
+rest[1]!
+
+The sons of the east Are summoned only (to service), without
+encouragement; While the sons of the west Shine in splendid dresses. The
+sons of boatmen Have furs of the bear and grisly bear. The sons of the,
+poorest families Form the officers in public employment.
+
+If we present them with spirits, They regard them as not fit to be
+called liquor. If we give them long girdle pendants with their stones,
+They do not think them long enough.
+
+There is the Milky Way in heaven [2], Which looks down on us in light;
+And the three stars together are the Weaving Sisters[3], Passing in a
+day through seven stages (of the sky).
+
+Although they go through their seven stages, They complete no bright
+work for us. Brilliant Shine the Draught Oxen [4], But they do not serve
+to draw our carts. In the east there is Lucifer [5]; In the west there
+is Hesperus [6]; Long and curved
+
+[1. This stanza describes, directly or by symbol, the exactions from
+which the people of the east were suffering.
+
+2 The Milky Way' is here called simply the Han, = in the sky what the
+Han river is in China.
+
+3. 'The Weaving Sisters, or Ladies,' are three stars in Lyra, that form
+a triangle. To explain what is said of their passing through seven
+spaces, it is said: 'The stars seem to go round the circumference of the
+heavens, divided into twelve spaces, in a day and night. They would
+accomplish six of them in a day; but as their motion is rather in
+advance of that of the sun, they have entered into the seventh space by
+the time it is up with them again.'
+
+4 'The Draught Oxen' is the name of some stars in the neck of Aquila.
+
+5 Liû Î (Sung dynasty) says: 'The metal star (Venus) is in the east in
+the morning, thus "opening the brightness of the day;" and it is in the
+west in the evening, thus "prolonging the day."' The author of the
+piece, however, evidently took Lucifer and Hesperus to be two stars.]
+
+is the Rabbit Net of the sky [1];--But they only occupy their places.
+
+In the south is the Sieve [2], But it is of no use to sift. In the north
+is the Ladle [3], But it lades out no liquor. In the south is the Sieve,
+Idly showing its mouth. In the north is the Ladle, Raising its handle in
+the west.
+
+
+      The Sixth Decade, or that of Pei Shan.
+
+
+        ODE 3, STANZAS 1, 4, AND 5. THE HSIÂO MING.
+
+
+        AN OFFICER, KEPT LONG ABROAD ON DISTANT SERVICE, APPEALS TO
+        HEAVEN, DEPLORING THE HARDSHIPS OF HIS LOT, AND TENDERS GOOD
+        ADVICE TO HIS MORE FORTUNATE FRIENDS AT COURT.
+
+O bright and high Heaven, Who enlightenest and rulest this lower world!
+I marched on this expedition to the west, As far as this wilderness of
+Khiû. From the first day of the second month, I have passed through the
+cold and the heat. My heart is sad; The poison (of my lot) is too
+bitter. I think of those (at court) in their offices, And my tears flow
+down like rain. Do I not wish to return? But I fear the net for crime.
+
+Ah! ye gentlemen, Do not reckon on your rest
+
+[1. 'The Rabbit Net' is the Hyades.
+
+2. 'The Sieve' is the name of one of the twenty-eight constellations of
+the zodiac,--part of Sagittarius.
+
+3. 'The Ladle' is the constellation next to 'the Sieve,'-also part of
+Sagittarius.]
+
+being permanent. Quietly fulfil the duties of your offices, Associating
+with the correct and upright; So shall the spirits hearken to you, And
+give you good.
+
+Ah! ye gentlemen, Do not reckon on your repose being permanent. Quietly
+fulfil the duties of your offices, Loving the correct and upright; So
+shall the spirits hearken to you, And give you large measures of bright
+happiness.
+
+
+        ODE 5. THE KHÛ ZHZE.
+
+
+        SACRIFICIAL AND FESTAL SERVICES IN THE ANCESTRAL TEMPLE; AND
+        THEIR CONNEXION WITH ATTENTION TO HUSBANDRY.
+
+See the remarks on the Services of the Ancestral Temple, Pp. 300, 301.
+
+Thick grew the tribulus (on the ground), But they cleared away its
+thorny bushes. Why did they this of old? That we might plant our millet
+and sacrificial millet; That our millet might be abundant, And our
+sacrificial millet luxuriant. When our barns are full, And our stacks
+can be counted by tens of myriads, We proceed to make spirits and
+prepared grain, For offerings and sacrifice. We seat the representatives
+of the dead, and urge them to eat ':-Thus seeking to increase our bright
+happiness.
+
+[1. The poet hurries on to describe the sacrifices in progress. The
+persons selected to personate the departed were necessarily inferior in
+rank to the principal sacrificer, yet for the time they were superior to
+him. This circumstance, it was supposed, would make them feel
+uncomfortable; and therefore, as soon as they appeared in the temple,
+the director of the ceremonies instructed the sacrificer to ask them to
+be seated, and to place them at ease; after which they were urged to
+take some refreshment.]
+
+With correct and reverent deportment, The bulls and rams all pure, We
+proceed to the winter and autumnal sacrifices. Some flay (the victims);
+some cook (their flesh); Some arrange (the meat); some adjust (the
+pieces of it). The officer of prayer sacrifices inside the temple
+gate[1], And all the sacrificial service is complete and brilliant.
+Grandly come our progenitors; Their spirits happily enjoy the offerings;
+Their filial descendant receives blessing:--They will reward him with
+great happiness, With myriads of years, life without end.
+
+They attend to the furnaces with reverence; They prepare the trays,
+which are very large; Some for the roast meat, some for the broiled.
+Wives presiding are still and reverent 1, Preparing the numerous
+(smaller) dishes. The guests and visitors[3] Present the cup all
+round[4]. Every form is according to rule; Every smile and word are as
+they should be. The spirits quietly come, And respond
+
+[1. The Kû, who is mentioned here, was evidently an officer, 'one who
+makes or recites prayers.' The sacrifice he is said to offer was,
+probably, a libation, the pouring out fragrant spirits, as a part of the
+general service, and likely to attract the hovering spirits of the
+departed, on their approach to the temple. Hence his act was performed
+just inside the gate.
+
+2 'Wives presiding,' i.e. the wife of the sacrificer, the principal in
+the service, and other ladies of the harem. The dishes under their care,
+the smaller dishes, would be those containing sauces, cakes, condiments, &c.
+
+3 'The guests and visitors' would be nobles and officers of different
+surnames from the sacrificer, chosen by divination to take part in the
+sacrificial service.
+
+4 'Present the cup all round' describes the ceremonies of drinking,
+which took place between the guests and visitors, the representatives of
+the dead, and the sacrificer.]
+
+with great blessings,--Myriads of years as the (fitting) reward.
+
+We are very much exhausted, And have performed every ceremony without
+error. The able officer of prayer announces (the will of the
+spirits)[1]. And goes to the filial descendant to convey
+it[1]:--Fragrant has been your filial sacrifice, And the spirits have
+enjoyed your spirits and viands. They confer on you a hundred blessings;
+Each as it is desired, Each as sure as law. You have been exact and
+expeditious; You have been correct and careful; They will ever confer on
+you the choicest favours, In myriads and tens of myriads.'
+
+The ceremonies having thus been completed, And the bells and drums
+having given their warning[2], The filial descendant goes to his
+place[3], And the able officer of prayer makes his announcement, 'The
+spirits have drunk to the full.' The great representatives of the dead
+then rise, And the bells and drums escort their withdrawal, (On which)
+the spirits tranquilly return (to whence they came)[4]. All the
+servants, and the presiding wives, Remove (the trays and dishes) without
+delay. The
+
+[1. The officer of prayer had in the first place obtained, or professed
+to have obtained, this answer of the progenitors from their personators.
+
+2. The music now announced that the sacrificial service in the temple
+was ended.
+
+3. The sacrificer, or principal in the service, now left the place which
+he had occupied, descended from the hall, and took his position at the
+foot of the steps on the east,--the place appropriate to him in
+dismissing his guests.
+
+4. Where did they return to? According to Kâng Hsüan, 'To heaven.']
+
+(sacrificer's) uncles and cousins All repair to the private feast[1].
+
+The musicians all go in to perform, And give their soothing aid at the
+second blessing[2]. Your [3] viands are set forth; There is no
+dissatisfaction, but all feel happy. They drink to the full, and eat to
+the full; Great and small, they bow their heads., (saying), 'The spirits
+enjoyed your spirits and viands, And will cause you to live long. Your
+sacrifices, all in their seasons, Are completely discharged by you. May
+your sons and your grandsons Never fail to perpetuate these services!'
+
+
+        ODE 6. THE HSIN NAN SHAN.
+
+
+        HUSBANDRY TRACED TO ITS FIRST AUTHOR; DETAILS ABOUT IT, GOING ON
+        TO THE SUBJECT OF SACRIFICES TO ANCESTORS.
+
+The Preface refers this piece to the reign of king Yû; but there is
+nothing. in it to suggest the idea of its having been made in a time of
+disorder and misgovernment. 'The distant descendant' in the first stanza
+is evidently the principal in the sacrifice of the last two
+stanzas:--according to Kû, a noble or great landholder in the royal
+domain; according to others, some one of the kings of Kâu. I incline
+myself to this latter view. The three pieces,
+
+[1. These uncles and cousins were all present at the sacrifice, and of
+the same surname as the principal. The feast to them was to show his
+peculiar affection for his relatives.
+
+2. The feast was given in the apartment of the temple behind the hall
+where the sacrifice had been performed, so that the musicians are
+represented as going in to continue at the feast the music they had
+discoursed at the sacrifice.
+
+3. The transition to the second person here is a difficulty. We can
+hardly make the speech, made by some one of the guests on behalf of all
+the others, commence here. We must come to the conclusion that the ode
+was written, in compliment to the sacrificer, by one of the relatives
+who shared in the feast; and so here he addresses him directly.]
+
+of which this is the middle one, seem all to be royal odes. The mention
+of 'the southern hill' strongly confirms this view.
+
+Yes, (all about) that southern hill Was made manageable by Yü [1]. Its
+plains and marshes being opened up, It was made into fields by the
+distant descendant. We define their boundaries, We form their smaller
+divisions, And make the acres lie, here to the south, there to the east.
+
+The heavens overhead are one arch of clouds, Snowing in multitudinous
+flakes; There is super-added the drizzling rain. When (the land) has
+received the moistening, Soaking influence abundantly, It produces all
+our kinds of grain.
+
+The boundaries and smaller divisions are nicely adjusted, And the
+millets yield abundant crops, The harvest of the distant descendant. We
+proceed to make therewith spirits and food, To supply our
+representatives of the departed, and our guests;--To obtain long life,
+extending over myriads of years.
+
+In the midst of the fields are the huts[2], And
+
+[1. There is here a recognition of the work of the great Yü, as the real
+founder of the kingdom of China, extending the territory of former
+elective chiefs, and opening up the country. 'The southern hill' bounded
+the prospect to the south from the capital of Kâu, and hence the writer
+makes mention of it. He does not mean to confine the work of Yü to that
+part of the country; but, on the other hand, there is nothing in his
+language to afford a confirmation to the account given in the third Part
+of the SU of that hero's achievements.
+
+2. In every King, or space of 900 Chinese acres or mâu, assigned to
+eight families, there were in the Centre 100 mâu of 'public fields,'
+belonging to the government, and cultivated by the husbandmen in common.
+In this space of 100 mâu, two mâu and a half were again -assigned to
+each family, and on them were erected the huts in which they lived,
+while they were actively engaged in their agricultural labours.]
+
+along the bounding divisions are gourds. The fruit is sliced and
+pickled, To be presented to our great ancestors, That their distant
+descendant may have long life, And receive the blessing of Heaven [1].
+
+We sacrifice (first) with clear spirits, And then follow with a red
+bull; Offering them to our ancestors, (Our lord) holds the knife with
+tinkling bells, To lay open the hair of the victim, And takes the blood
+and fat [2].
+
+Then we present, then we offer; All round the fragrance is diffused.
+Complete and brilliant is the sacrificial service; Grandly come our
+ancestors. They will reward (their descendant) with great blessing, Long
+life, years without end.
+
+
+        ODE 7. THE PHÛ THIEN.
+
+
+        PICTURES OF HUSBANDRY, AND SACRIFICES CONNECTED WITH IT. HAPPY
+        UNDERSTANDING BETWEEN THE PEOPLE AND THEIR SUPERIORS.
+
+It is difficult to say who the 'I' in the piece is, but evidently he and
+the 'distant descendant' are different persons. I suppose he may have
+been an officer, who had charge of the farms, as we may call them, in
+the royal domain.
+
+Bright are those extensive fields, A tenth of whose produce is annually
+levied [3]. I take the old
+
+[1. Here, as in so many other places, the sovereign Power, ruling in the
+lots of men, is referred to as Heaven.
+
+2. The fat was taken from the victim, and then burnt along with fragrant
+herbs, so as to form a cloud of incense. On the taking of the 'blood,'
+it is only said, that it was done to enable the sacrificer to announce
+that a proper victim had been slain.
+
+3. This line, literally, is, 'Yearly are taken ten (and a) thousand
+meaning the produce of ten acres in every hundred, and of a thousand in
+every ten thousand.]
+
+stores, And with them feed the husbandmen. From of old we have had good
+years; And now I go to the south-lying acres, Where some are weeding,
+and some gather the earth about the roots. The millets look luxuriant;
+And in a spacious resting place, I collect and encourage the men of
+greater promise [1].
+
+With my vessels full of bright millet, And my pure victim-rams, we
+sacrificed at the altar of the spirits of the land, and at (the altars
+of those of the four) quarters [2]. That my fields are in such good
+condition is matter of joy to the husbandmen. With lutes, and with drums
+beating, We will invoke the Father of Husbandry[3] And pray for sweet
+rain, To increase the produce of our millets, And to bless my men and
+their wives.
+
+The distant descendant comes, When their wives and children Are bringing
+food to those (at work) in the south-lying acres. The surveyor of the
+fields (also) comes and is glad. He takes (of the food) on the left and
+the right, And tastes whether
+
+[1. The general rule was that the sons of husbandmen should continue
+husbandmen; but their superior might select those among them in whom he
+saw promising abilities, and facilitate their advancement to the higher
+grade of officers.
+
+2. The sacrifices here mentioned were of thanksgiving at the end of the
+harvest of the preceding year. The one was to 'sovereign Earth,'
+supposed to be the supreme Power in correlation with Heaven, or,
+possibly, to the spirits supposed to preside over the productive
+energies of the land; the other to the spirits presiding over the four
+quarters of the sky, and ruling all atmospherical influences.
+
+3. This was the sacrifice that had been, or was about to be, offered in
+spring to 'the Father of Husbandry,'--probably the ancient mythical Tî,
+Shan Nang.]
+
+it be good or not. The grain is well cultivated, all, the acres over;
+Good will it be and abundant. The distant descendant has no displacency;
+The husbandmen are encouraged to diligence.
+
+The crops of the distant descendant Look (thick) as thatch, and
+(swelling) like a carriage-cover. His stacks will stand like islands and
+mounds. He will seek for thousands of granaries; He will seek for tens
+of thousands of carts. The millets, the paddy, and the maize Will awake
+the joy of the husbandmen; (And they will say),'May he be rewarded with
+great happiness, With myriads of years, life without end!'
+
+
+        ODE 8. THE TÂ THIEN.
+
+
+        FURTHER PICTURES OF HUSBANDRY, AND SACRIFICES CONNECTED WITH IT.
+
+Large are the fields, and various is the work to be done. Having
+selected the seed, and looked after the implements, So that all
+preparations have been made for our labour, We take our sharp
+ploughshares, And commence on the south-lying acres. We sow all the
+kinds of grain, Which grow up straight and large, So that the wish of
+the distant descendant is satisfied.
+
+It ears and the fruit lies soft in its sheath; It hardens and is of good
+quality; There is no wolf's-tail grass nor darnel. We remove the insects
+that eat the heart and the leaf, And those that eat the roots and the
+joints, So that they shall not hurt the young plants of our fields. May
+the spirit, the Father of Husbandry[1], Lay hold of them, and put them
+in the blazing fire!
+
+[1. The ancient Shan Nang, as in the preceding ode.]
+
+The clouds form in dense masses,. And the rain comes down slowly. May it
+first rain on our public fields[1], And then come to our private Yonder
+shall be young grain unreaped, And here some bundles ungathered; Yonder
+shall be handfuls left on the ground, And here ears untouched:--For the
+benefit of the widow[2].
+
+The distant descendant will come, When their wives and children Are
+bringing food to those (at work) on the south-lying acres. The surveyor
+of the fields (also) will come and be glad. They will come and offer
+pure sacrifices to (the spirits of the four) quarters, With their
+victims red and black[3], With their preparations of millet:--Thus
+offering, thus sacrificing, Thus increasing our bright happiness.
+
+
+      The Seventh Decade, or that of Sang Hû.
+
+
+        ODE 1, STANZA 1. THE SANG HÛ.
+
+
+        THE KING, ENTERTAINING THE CHIEF AMONG THE FEUDAL PRINCES,
+        EXPRESSES HIS ADMIRATION OF THEM, AND GOOD WISHES FOR THEM.
+
+They flit about, the greenbeaks[4], With their
+
+[1. These are two famous lines, continually quoted as showing the loyal
+attachment of the people to their superiors in those ancient times.
+
+2. Compare the legislation of Moses, in connexion with the harvest, for
+the benefit of the poor, in Deuteronomy xxiv. 19-22.
+
+3. They would not sacrifice to these spirits all at once, or all in one
+place, but in the several quarters as they went along on their progress
+through the domain. For each quarter the colour of the victim was
+different. A red victim was offered to the spirit of the south, and a
+black to that of the north.
+
+4. The greenbeaks appeared in the second ode of the fifth decade. The
+bird had many names, and a beautiful plumage, made use of here to
+compliment the princes on the elegance of their manners, and perhaps
+also the splendour of their equipages. The bird is here called the
+'mulberry Hû,' because it appeared when the mulberry tree was coming
+into leaf.]
+
+variegated wings, To be rejoiced in are these princes! May they receive
+the blessing of Heaven[1]!
+
+
+        ODE 6, STANZAS 1 AND 2. THE PIN KIH KHÛ YEN.
+
+
+        AGAINST DRUNKENNESS. DRINKING ACCORDING TO RULE AT ARCHERY
+        CONTESTS AND THE SEASONAL SACRIFICES, AND DRINKING- TO EXCESS.
+
+There are good grounds for referring the authorship of this piece to
+duke Wû of Wei (B.C. 812 to 7 58), who played an important part in the
+kingdom, during the affairs which terminated in the death of king Yû,
+and the removal of the capital from Hâo to Lo. The piece, we may
+suppose, is descriptive of things as they were at the court of king Yû.
+
+When the guests first approach the mats [2], They take their, places on
+the left and the right in an orderly manner. The dishes of bamboo and
+wood are arranged in rows, With the sauces and kernels displayed in
+them. The spirits are mild and good, And they drink, all equally
+reverent. The bells and drums are properly arranged[3], And they raise
+their pledge-cups with order and ease [4]. (Then) the great
+
+[1. This line is to be understood, with Kû Hsî, as a prayer of the king
+to Heaven for his lords.
+
+2. The mats were spread on the floor, and also the viands of the feast.
+Chairs and tables were not used in that early time.
+
+3. The archery took place in the open court, beneath the hall or raised
+apartment, where the entertainment was given. Near the steps leading up
+to the hall was the regular place for the bells and drums, but it was
+necessary now to remove them more on one side, to leave the ground clear
+for the archers.
+
+4 The host first presented a cup to the guest, which the latter drank,
+and then be returned a cup to the host. After this preliminary ceremony,
+the company all drank to one another,--'took up their cups,' as it is
+here expressed.]
+
+target is set up; The bows and arrows are made ready for the shooting.
+The archers are arranged in classes; 'Show your skill in shooting,' (it
+is said by one). 'I shall hit that mark' (is the response), 'And pray
+you to drink the cup[1]'.
+
+The dancers move with their flutes to the notes of the organ and drum,
+While all the instruments perform in harmony. All this is done to please
+the meritorious ancestors, Along with the observance of all ceremonies.
+When all the ceremonies have been fully performed, Grandly and fully,
+(The personators of the dead say), 'We confer on you great blessings,
+And may your descendants, also be happy!' These are happy and delighted,
+And each of them exerts his ability. A guest [2] draws the spirits; An
+attendant enters again with a cup, And fills it,--the cup of rest [2].
+Thus are performed your seasonal ceremonies[3].
+
+[1. Each defeated archer was obliged to drink a large cup of spirits as
+a penalty.
+
+2. This guest was, it is supposed, the eldest of all the scions of the
+royal House present on the occasion. At this point, he presented a cup
+to the chief among the personators of the ancestors, and received one in
+return. He then proceeded to draw more spirits from one of the vases of
+supply, and an attendant came in and filled other cups,--we may suppose
+for all the other personators. This was called 'the cup of repose or
+comfort;' and the sacrifice was thus concluded,--in all sobriety and
+decency.
+
+3. The three stanzas that follow this, graphically descriptive of the
+drunken revel, are said to belong to the feast of the royal relatives
+that followed the conclusion of the sacrificial service, and is called
+'the second blessing' in the sixth ode of the preceding decade. This
+opinion probably is correct; but as the piece does not itself say so,
+and because of the absence from the text of religious sentiments, I have
+not given the stanzas here.]
+
+
+      The Eighth Decade, or that of Po Hwâ.
+
+
+        ODE 5, STANZAS 1 AND 2. THE PO HWÂ.
+
+
+        THE QUEEN OF KING YÛ COMPLAINS OF BEING DEGRADED AND FORSAKEN.
+
+The fibres from the white-flowered rush Are bound with the white
+grass[1]. This man's sending me away makes me dwell solitary.
+
+The light and brilliant clouds Bedew the rush and the grass[2]. The way
+of Heaven is hard and difficult[3];--This man does not conform (to good
+principle).
+
+[1. The stalks of the rush were tied with the grass in bundles, in order
+to be steeped;-an operation which ladies in those days might be supposed
+to be familiar with. The two lines suggest the idea of the close
+connexion between the two plants, and the necessariness of the one to
+the other;-as it should be between husband and wife.
+
+2. The clouds bestowed their dewy influence on the plants, while her
+husband neglected the speaker.
+
+3. The way of Heaven' is equivalent to our 'The course of Providence.'
+The lady's words are, literally, 'The steps of Heaven.' She makes but a
+feeble wail; but in Chinese opinion discharges thereby, all the better,
+the duty of a wife.]
+
+
+    III. THE MAJOR ODES OF THE KINGDOM.
+
+
+    PIECES AND STANZAS ILLUSTRATING THE RELIGIOUS VIEWS AND PRACTICES OF
+    THE WRITERS AND THEIR TIMES.
+
+
+      The First Decade, or that of Wan Wang.
+
+
+        ODE 1. THE WAN WANG.
+
+
+        CELEBRATING KING WAN, DEAD AND ALIVE, AS THE FOUNDER OF THE
+        DYNASTY OF KÂU, SHOWING HOW HIS VIRTUES DREW TO HIM THE
+        FAVOURING REGARD Or HEAVEN OR GOD, AND MADE HIM A BRIGHT PATTERN
+        TO HIS DESCENDANTS AND THEIR MINISTERS.
+
+The composition of this and the other pieces of this decade is
+attributed to the duke of Kâu, king Wan's son, and was intended by him
+for the benefit of his nephew, the young king Khang. Wan, it must be
+borne in mind, was never actually king of China. He laid the foundations
+of the kingly power, which was established by his son king Wû, and
+consolidated by the duke of Kâu. The title of king was given to him and
+to others by the duke, according to the view of filial piety, that has
+been referred to on p. 299.
+
+King Wan is on high. Oh! bright is he in heaven. Although Kâu was an old
+country, The (favouring) appointment lighted on it recently'.
+Illustrious was the House of Kâu, And the
+
+[1. The family of Kâu, according to its traditions, was very ancient,
+but it did not. occupy the territory of Kâu, from which it subsequently
+took its name, till B.C. 1326; and it was not till the time of Wan (B.C.
+1231 to 1135) that the divine purpose concerning its supremacy in the
+kingdom was fully manifested.]
+
+appointment of God came at the proper season. King Wan ascends and
+descends On the left and the right of God[1].
+
+Full of earnest activity was king Wan, And his fame is without end. The
+gifts (of God) to Kâu Extend to the descendants of king Wan, In the
+direct line and the collateral branches for a hundred generations[2].
+All the officers of Kâu Shall (also) be illustrious from age to age.
+
+They shall be illustrious from age to age, Zealously and reverently
+pursuing their plans. Admirable are the many officers, Born in this
+royal kingdom. The royal kingdom is able to produce them, The supporters
+of (the House of) Kâu. Numerous is the array of officers, And by them
+king Wan enjoys his repose.
+
+Profound was king Wan; Oh! continuous and bright was his feeling of
+reverence. Great is the appointment of Heaven! There were the
+descendants of (the sovereigns of) Shang,-The descendants of the
+sovereigns of Shang Were in number more
+
+[1. According to Kû Hsî, the first and last two lines of this stanza are
+to be taken of the spirit of Wan in heaven. Attempts have been made to
+explain them otherwise, or rather to explain them away. But language
+could not more expressly intimate the existence of a supreme personal
+God, and the continued existence of the human spirit.
+
+2. The text, literally, is, 'The root and the branches:' the root (and
+stem) denoting the eldest sons, by the recognised queen, succeeding to
+the throne; and the branches, the other sons by the queen and
+concubines. The former would grow up directly from the root; and the
+latter, the chief nobles of the kingdom, would constitute the branches
+of the great Kâu tree.
+
+3. The Shang or Yin dynasty of kings superseded by Kâu.]
+
+than hundreds of thousands. But when God gave the command, They became
+subject to Kâu.
+
+They became subject to Kâu, (For) the appointment of Heaven is not
+unchangeable. The officers of Yin, admirable and alert, Assist at the
+libations in our capital[1]. They assist at those libations, Always
+wearing the hatchet-figures on their lower garments and their peculiar
+cap[2]. O ye loyal ministers of the king, Ever think of your ancestor!
+
+Ever think of your ancestor, Cultivating your virtue, Always seeking to
+accord with the will (of Heaven):-So shall you be seeking for much
+happiness, Before Yin lost the multitudes, (Its kings) were the
+correlates of God'. Look to Yin as a beacon i The great appointment is
+not easily preserved.
+
+The appointment is not easily (preserved):--Do not cause your own
+extinction. Display and make bright your righteousness and fame, And
+look at (the fate of) Yin in the light of Heaven. The doings of high
+Heaven Have neither sound nor
+
+[1. These officers of Yin would be the descendants of the Yin kings and
+of their principal nobles, scions likewise of the, Yin stock. They would
+assist, at the court of Kâu, at the services in the ancestral temple,
+which began with a libation of fragrant spirits to bring down the
+spirits of the departed.
+
+2 These, differing from the dress worn by the representatives of the
+ruling House, were still worn by the officers of Yin or Shang, by way of
+honour, and also by way of warning.
+
+3 There was God in heaven hating none, desiring the good of all the
+people; there were the sovereigns on earth, God's vicegerents,
+maintained by him so long as they carried out in their government his
+purpose of good.]
+
+smell[1]. Take your pattern from king Wan, And the myriad regions will
+repose confidence in you.
+
+
+        ODE 2. THE TÂ MING.
+
+
+        HOW THE APPOINTMENT OF HEAVEN OR GOD CAME FROM HIS FATHER TO
+        KING WAN, AND DESCENDED TO HIS SON, KING WÛ, WHO OVERTHREW THE
+        DYNASTY OF SHANG BY HIS VICTORY AT MÛ; CELEBRATING ALSO THE
+        MOTHER AND WIFE OF KING WAN.
+
+The illustration of illustrious (virtue) is required below, And the
+dread majesty is or, high[2]. Heaven is not readily to be relied on; It
+is not easy to be king. Yin's rightful heir to the heavenly seat Was not
+permitted to possess the kingdom.
+
+Zan, the second of the princesses of Kih[3], From (the domain of)
+Yin-shang, Came to be married to (the prince of) Kâu, And became his
+wife in his
+
+[1. These two lines are quoted in the last paragraph of the Doctrine of
+the Mean, as representing the ideal of perfect virtue. They are
+indicative of Power, operating silently, and not to be perceived by the
+senses, but resistless in its operations.
+
+2. 'The first two lines,' says the commentator Yen Zhan, 'contain a
+general sentiment, expressing the principle that governs the relation
+between Heaven and men. According to line 1, the good or evil of a ruler
+cannot be-concealed; according to 2, Heaven, in giving its favour or
+taking it away, acts with strict decision. When below there is the
+illustrious illustration (of virtue), that reaches up on high. When
+above there is the awful majesty, that exercises a survey below. The
+relation between Heaven and men ought to excite our awe.'
+
+3. The state of Kih must have been somewhere in the royal domain of Yin.
+Its lords had the surname of Zan, and the second daughter of the House
+became the wife of Kî of Kâu. She is called in the eighth line Thâi-zan,
+by which name she is still famous in China. 'She commenced,' it is said,
+'the instruction of her child when he was still in her womb, looking on
+no improper sight, listening to no licentious sound, uttering no word of
+pride.']
+
+capital. Both she and king Kî Were entirely virtuous. (Then) Thâi-zan
+became pregnant, And gave birth to our king Wan.
+
+This king Wan, Watchfully and reverently, With entire intelligence
+served God, And so secured the great blessing. His virtue was without
+deflection; And in consequence he received (the allegiance of) the
+states from all quarters.
+
+Heaven surveyed this lower world; And its appointment lighted (on king
+Wan). In his early years, It made for him a mate[1];--On the north of
+the Hsiâ, On the banks of the Wei. When king Wan would marry, There was
+the lady in a large state[2].
+
+In a large state was the lady, Like a fair denizen of heaven. The
+ceremonies determined the auspiciousness (of the union) [3], And in
+person he met her on the Wei. Over it he made a bridge of boats; The
+glory (of the occasion) was illustrious.
+
+The favouring appointment was from Heaven, Giving the throne to our kin
+Wan, In the capital of Kâu. The lady-successor was from Hsin, Its eldest
+daughter, who came to marry him. She was blessed to give birth to king
+Wû, Who was preserved, and helped, and received (also) the. appointment,
+
+[1. Heaven is here represented as arranging for the fulfilment of its
+purposes beforehand.
+
+2. The name of the state was Hsin, and it must have been near the Hsiâ
+and the Wei, somewhere in the south-east of the present Shen-hsî.
+
+3. 'The ceremonies' would be various; first of all, divination by means
+of the tortoise-shell.]
+
+And in accordance with it smote the great Shang.
+
+The troops of Yin-shang Were collected like a forest, And marshalled in
+the wilderness of Mû. We rose (to the crisis); 'God is with you,' (said
+Shang-fû to the king), 'Have no doubts in your heart[1].'
+
+The wilderness of Mû spread out extensive; Bright shone the chariots of
+sandal; The teams of bays, black-maned and white-bellied, galloped
+along; The Grand-Master Shang-fû. Was like an eagle on the wing,
+Assisting king Wû, Who at one onset smote the great Shang. That
+morning's encounter was followed by a clear, bright (day).
+
+
+        ODE 3. THE MIEN.
+
+
+        SMALL BEGINNINGS AND SUBSEQUENT GROWTH OF THE HOUSE OF KÂU IN
+        KÂU. ITS REMOVAL FROM PIN UNDER THAN-FÛ, WITH ITS FIRST
+        SETTLEMENT IN KÂU, WITH THE PLACE THEN GIVEN TO THE BUILDING OF
+        THE ANCESTRAL TEMPLE, AND THE ALTAR TO THE SPIRITS OF THE LAND.
+        CONSOLIDATION OF ITS FORTUNES BY KING WAN.
+
+'The ancient duke Than-fû' was the grandfather of king Wan, and was
+canonized by the duke of Kâu as 'king Thâi.' As mentioned in a note on
+p. 316, he was the first of his family to settle in Kâu, removing there
+from Pin. the site of their earlier settlement, 'the country about the
+Khü and the Khî.'
+
+In long trains ever increasing grow the gourds[2]. When (our) people
+first sprang, From the country about the Khü and the Khî[1], The ancient
+duke
+
+[1. See the account of the battle of Mû in the third Book of the fifth
+Part of the Shû. Shang-fû was one of Wû's principal leaders and
+counsellors, his 'Grand-Master Shang-fû' in the next stanza.
+
+2. As a gourd grows and extends, with a vast development of its tendrils
+and leaves, so had the House of Kâu increased.
+
+3. These were two rivers in the territory of Pin, which name still
+remains in the small department of Pin Kâu, in Shen-hsî. The Khü flows
+into the Lo, and the Khî into the Wei.]
+
+Than-fû Made for them kiln-like huts and caves, Ere they had yet any
+houses [1].
+
+The ancient duke Than-fû Came in the morning, galloping his horses,
+Along the banks of the western rivers, To the foot of mount Khî[2]; And
+there he and the lady Kiang[3] Came and together looked out for a site.
+
+The plain of Kâu looked beautiful and rich, With its violets, and
+sowthistles (sweet) as dumplings. There he began by consulting (with his
+followers); There he singed the tortoise-shell, (and divined). The
+responses were there to stay and then; And they proceeded there to build[4].
+
+He encouraged the people, and settled them; Here on the left, there on
+the right. He divided the ground, and subdivided it; If he dug the
+ditches; he defined the acres. From the east to the west, There was
+nothing which he did not take in hand [5].
+
+[1. According to this ode then, up to the time of Than-fû, the Kâu
+people had only had the dwellings here described; but this is not easily
+reconciled with other accounts, or even with other stanzas of this piece.
+
+2. See a graphic account of the circumstances in which this migration
+took place, in the fifteenth chapter of the second Part of the first
+Book of Mencius, very much to the honour of the ancient duke.
+
+3. This lady is known as Thâi-kiang, the worthy predecessor of Thâi-zan.
+
+4. This stanza has reference to the choice--by council and
+divination--of a site for what should be the chief town of the new
+settlement.
+
+5. This stanza describes the general arrangements for the occupancy and
+cultivation of the plain of Kâu, and the distribution of the people over
+it.]
+
+He called his Superintendent of Works; He called his Minister of
+Instruction; And charged them with the rearing of the houses. With the
+line they made everything straight; They bound the frame-boards tight,
+so that they should rise regularly uprose the ancestral temple in its
+solemn grandeur[1].
+
+Crowds brought the earth in baskets; They threw it with shouts into the
+frames; They beat it with responsive blows. They pared the walls
+repeatedly, till they sounded strong. Five thousand cubits of them arose
+together, So that the roll of the great drums did not overpower (the
+noise of the builders)[2].
+
+They reared the outer gate (of the palace), Which rose in lofty state.
+They set up the gate of audience, Which rose severe and exact. They
+reared the great altar to the spirits of the land, From which all great
+movements should proceed[3].
+
+[1. This stanza describes the preparations and processes for erecting
+the buildings of the new city. The whole took place under the direction
+of two officers, in whom we have the germ probably of the Six Heads of
+the Boards or Departments, whose functions are described in the Shû and
+the Official Book of Kâu. The materials of the buildings were earth and
+lime pounded together in frames, as is still to be seen in many parts of
+the country. The first great building taken in hand was the ancestral
+temple. Than-fit would make a home for the spirits of his fathers,
+before he made one for himself. However imperfectly directed, the
+religious feeling asserted the supremacy which it ought to possess.
+
+2. The bustle and order of the building all over the city is here
+graphically set forth.
+
+3. Than-fû was now at leisure to build the palace for himself, which
+appears to have been not a very large building, though the Chinese names
+of its gates are those belonging to the two which were peculiar to the
+palaces of the kings of Kâu in the subsequent times of the dynasty.
+Outside the palace were the altars appropriate to the spirits of the
+four quarters of the land, the 'great' or royal altar being peculiar to
+the kings, though the one built by Than-fû is here so named. All great
+undertakings, and such as required the co-operation of all the people,
+were preceded by a solemn sacrifice at this altar.]
+
+Thus though he could not prevent the rage of his foes[1], He did not let
+fall his own fame. The oaks and the buckthorns were (gradually) thinned,
+And roads for travellers were opened. The hordes of the Khwan
+disappeared, Startled and panting.
+
+(The chiefs of) Yü and Zui [2] were brought to an agreement By king
+Wan's stimulating their natural virtue. Then, I may say, some came to
+him, previously not knowing him; Some, drawn the last by the first;
+Some, drawn by his rapid successes; And some by his defence (of the
+weak) from insult.
+
+[1. Referring to Than-fû's relations with the wild hordes, described by
+Mencius, and which obliged him to leave Pin. As the new settlement in
+Kâu grew, they did not dare to trouble it.
+
+2. The poet passes on here to the time of king Wan. The story of the
+chiefs of Yü and Zui (two states on the east of the Ho) is this:--They
+had a quarrel about a strip of territory, to which each of them laid
+claim. Going to lay their dispute before the lord of Kâu, as soon as
+they entered his territory, they saw the ploughers readily yielding the
+furrow, and travellers yielding the path, while men and women avoided
+one another on the road, and old people had no burdens to carry. At his
+court, they beheld the officers of each inferior grade giving place to
+those above them. They became ashamed of their own quarrel, agreed to
+let the disputed ground be an open territory, and withdrew without
+presuming to appear, before Wan. When this affair was noised abroad,
+more than forty states, it is said, tendered their submission to Kâu.]
+
+
+        ODE 4, STANZAS I AND 2. THE YÎ PHO.
+
+
+        IN PRAISE OF KING WAN, CELEBRATING HIS INFLUENCE, DIGNITY IN THE
+        TEMPLE SERVICES, ACTIVITY, AND CAPACITY TO RULE.
+
+Abundant is the growth of the buckthorn and shrubby trees, Supplying
+firewood; yea, stores of it[1]. Elegant and dignified was our prince and
+king; On the left and the right they hastened to him.
+
+Elegant and dignified was our prince and king; On his left and his right
+they bore their half-mace (libation-cups)[2]:--They bore them with
+solemn gravity, As beseemed such eminent officers.
+
+
+        ODE 5. THE HAN LÛ.
+
+
+        IN PRAISE OF THE VIRTUE OF KING WAN, BLESSED BY HIS ANCESTORS,
+        AND RAISED TO THE HIGHEST DIGNITY WITHOUT' SEEKING OF HIS OWN.
+
+Look at the foot of the Han[3], How abundantly grow the hazel and
+arrow-thorn[4]. Easy and self-possessed was our prince, In his pursuit
+of dignity (still) easy and self-possessed.
+
+Massive is that libation-cup of jade, With the
+
+[1. It is difficult to trace the connexion between-these allusive lines
+and the rest of the piece.
+
+2. Here we have the lord of Kâu in his ancestral temple, assisted by his
+ministers or great officers in pouring out the libations to the spirits
+of the departed. The libation-cup was fitted with a handle of jade, that
+used by the king having a complete kwei, the obelisk-like symbol of
+rank, while the cups used by a minister had for a handle only half a kwei.
+
+3. Where mount Han was cannot now be determined.
+
+4 As the foot of the hill was favourable to vegetable growth, so were
+king Wan's natural qualities to his distinction and advancement.]
+
+yellow liquid sparkling in it[1]. Easy and self-possessed was our
+prince, The fit recipient of blessing and dignity.
+
+The hawk flies up to heaven, The fishes leap in the deep [2]. Easy and
+self-possessed was our prince:--Did he not exert an influence on men?
+
+His clear spirits were in the vessels; His red bull was ready[3];--To
+offer, to sacrifice, To increase his bright happiness.
+
+Thick grow the oaks and the buckthorn, Which the people use for fuel
+[4]. Easy and self-possessed was our prince, Cheered and encouraged by
+the spirits [4].
+
+Luxuriant are the dolichos and other creepers, Clinging to the branches
+and stems. Easy and self-possessed was our prince, Seeking for happiness
+by no crooked ways.
+
+
+        ODE 6. THE SZE KÂI.
+
+
+        THE VIRTUE OF WAN, WITH HIS FILIAL PIETY AND CONSTANT REVERENCE,
+        AND THEIR WONDERFUL EFFECTS. THE EXCELLENT CHARACTER OF HIS
+        MOTHER AND WIFE.
+
+Pure and reverent was Thâi Zan[5], The mother of king Wan. Loving was
+she to Kâu Kiang [6];--
+
+[1. As a cup of such quality was the proper receptacle for the yellow,
+herb-flavoured spirits, so was the character of Wan such that all
+blessing must accrue to him.
+
+2. It is the nature of the hawk to fly and of fishes to swim, and so
+there went out an influence from Wan unconsciously to himself.
+
+3. Red, we have seen, was the proper colour for victims in the ancestral
+temple of Kâu.
+
+4. As it was natural for the people to take the wood and use it, so it
+was natural for the spirits of his ancestors, and spiritual beings
+generally, to bless king Wan.
+
+5. Thâi Zan is celebrated, above, in the second ode.
+
+6. Kâu Kiang is 'the lady Kiang' of ode 3, the wife of Than-fû or king
+Thâi, who came with him from Pin. She is here called Kâu, as having
+married the lord of Kâu.]
+
+A wife becoming the House of Kâu. Thâi Sze [1] inherited her excellent
+fame, And from her came a hundred sons [2].
+
+He conformed to the example of his ancestors, And their spirits had no
+occasion for complaint. Their spirits had no occasion for
+dissatisfaction; And his example acted on his wife, Extended to his
+brethren, And was felt by all the clans and states.
+
+Full of harmony was he in his palace; Full of reverence in the ancestral
+temple. Unseen (by men), he still felt that he was under inspection[3]:
+Unweariedly he maintained his virtue.
+
+Though he could not prevent (some) great calamities, His brightness and
+magnanimity were without stain. Without previous instruction he did what
+was right; Without admonition he went on (in the path of goodness).
+
+So, grown. up men became virtuous (through him), And young men made
+(constant) attainments. (Our) ancient prince never felt weariness, And
+from him were the fame and eminence of his officers.
+
+[1. Thâi Sze, the wife of Wan, we are told in ode 2, was from the state
+of Hsin. The surname Sze shows that its lords must have been descended
+from the Great Yü.
+
+2. We are not to suppose that Thâi Sze had herself a hundred sons. She
+had ten, and her freedom from jealousy so encouraged the fruitfulness of
+the harem, that all the sons born in it are ascribed to her.
+
+3. Where there was no human eye to observe him, Wan still felt that he
+was open to the observation of spiritual beings.]
+
+
+        ODE 7. THE HWANG Î.
+
+
+        SHOWING THE RISE OF THE HOUSE OF KÂU TO THE SOVEREIGNTY OF THE
+        KINGDOM THROUGH THE FAVOUR OF GOD, THE ACHIEVEMENTS OF KINGS
+        THÂI AND KÎ, AND ESPECIALLY OF KING WAN.
+
+Great is God, Beholding this lower world in majesty. He surveyed the
+four quarters (of the kingdom), Seeking for some one to give
+establishment to the people. Those two earlier dynasties [1] Had failed
+to satisfy him with their government; So, throughout the various states,
+He sought and considered For one on whom he might confer the rule.
+Hating all the great states, He turned his kind regards on the west, And
+there gave a settlement (to king Thâi).
+
+(King Thâi) raised up and removed The dead trunks and the fallen trees.
+He dressed and regulated The bushy clumps and the (tangled) rows. He
+opened up and cleared The tamarisk trees and the stave trees. He hewed
+and thinned The mountain mulberry trees. God having brought about the
+removal thither of this intelligent ruler, The Kwan hordes fled away[2].
+Heaven had raised up a helpmeet for him, And the appointment he had
+received was made sure.
+
+God surveyed the hills, Where the oaks and the buckthorn were thinned,
+And paths made through the firs and cypresses. God, who had raised the
+
+[1. Those of Hsiâ and Shang.
+
+2. The same as 'the hordes of the Khwan' in ode 3. Mr. T. W. Kingsmill
+says that 'Kwan' here should be 'Chun,' and charges the transliteration
+Kwan with error (journal of the Royal Asiatic Society for April, 1878).
+He had not consulted his dictionary for the proper pronunciation of the
+Chinese character.]
+
+state, raised up a proper ruler[1] for it,--From the time of Thâi-po and
+king Kî (this was done) [1]. Now this king Kî In his heart was full of
+brotherly duty. Full of duty to his elder brother, He gave himself the
+more to promote the prosperity (of the country), And secured to him the
+glory (of his act) [2]. He accepted his dignity and did not lose it, And
+(ere long his family) possessed the whole kingdom.
+
+This king Kî Was gifted by God with the power of judgment, So that the
+fame of his virtue silently grew. His virtue was highly
+intelligent,--Highly intelligent, and of rare discrimination; Able to
+lead, able to rule, To rule over this great country; Rendering a cordial
+submission, effecting a cordial union [3]. When (the sway) came to king
+Wan, His
+
+[1. King Wan is 'the proper ruler' intended here, and the next line
+intimates that this was determined before there was any likelihood of
+his becoming the ruler even of the territory of Kâu; another instance of
+the foreseeing providence ascribed to God. Thâi-po was the eldest son of
+king Thai, and king Kî was, perhaps, only the third. The succession
+ought to have come to Thai-po; but he, seeing the sage virtues of Khang
+(afterwards king Wan), the son of Kî, and seeing also that king Thai was
+anxious that this boy should ultimately become ruler of Kâu, voluntarily
+withdrew from Kau altogether, and left the state to Kî and his son. See
+the remark of Confucius on Thâi-po's conduct, in the Analects, VIII, i.
+
+2 .The lines from six to ten speak of king Kî in his relation to his
+elder brother. He accepted Thâi-po's act without -any failure of his own
+duty to him, and by his own improvement of it, made his brother more
+glorious through it. His feeling of brotherly duty was simply the
+natural instinct of his heart. Having accepted the act, it only made him
+the more anxious to promote the good of the state, and thus he made his
+brother more glorious by showing what advantages accrued from his
+resignation and withdrawal from Kau.
+
+3. This line refers to Kî's maintenance of his own loyal duty to the
+dynasty of Shang, and his making all the states under his presidency
+loyal also.]
+
+virtue left nothing to be dissatisfied with, He received the blessing of
+God, And it was extended to his descendants.
+
+God said to king Wan [1], 'Be not like those who reject this and cling
+to that; Be not like those who are ruled by their likings and desires;'
+So he grandly ascended before others to the height (of virtue). The
+people of Mî [2] were disobedient, Daring to oppose our great country,
+And invaded Yüan, marching to Kung[3]. The king rose, majestic in his
+wrath; He marshalled his troops, To stop the invading foes; To
+consolidate the prosperity of Kâu; To meet the expectations of all under
+heaven.
+
+He remained quietly in the capital, But (his troops) went on from the
+borders of Yüan. They ascended our lofty ridges, And (the enemy) arrayed
+no forces on our hills, On our hills, small or large, Nor drank at our
+springs, Our springs or our pools. He then determined the finest of the
+plains, And settled on the south of Khî[4], On the banks of
+
+[1. The statement that 'God spake to king Wan,' repeated in stanza 7,
+vexes the Chinese critics, and they find in it simply an intimation that
+Wan's conduct was 'in accordance with the will of Heaven.' I am not
+prepared to object to that view of the meaning; but it is plain that the
+writer, in giving such a form to his meaning, must have conceived of God
+as a personal Being, knowing men's hearts, and able to influence them.
+
+2. Mî or Mî-hsü was a state in the present King-ning Kâu, of Phing-liang
+department, Kan-sû.
+
+3. Yüan was a state adjacent to Mî,--the present King Kâu, and Kung must
+have been a place or district in it.
+
+4 Wan, it appears, made now a small change in the site of his capital,
+but did not move to Fang, where he finally settled.]
+
+the Wei, The centre of all the states, The resort of the lower people.
+
+God said to king Wei, 'I am pleased with your intelligent virtue, Not
+loudly proclaimed nor pourtrayed, Without extravagance or
+changeableness, Without consciousness of effort on your part, In
+accordance with the pattern of God.' God said to king Wan, 'Take
+measures against the country of your foes. Along with your 'brethren,
+Get ready your scaling ladders, And your engines of onfall and assault,
+To attack the walls of Khung[1].'
+
+The engines of onfall and assault were (at first) gently plied, Against
+the walls of Khung high and <errata.htm#0> great; Captives for the
+question were brought in, one after another; The left ears (of the
+slain) were taken leisurely [2]. He had sacrificed to God and to the
+Father of War [3], Thus seeking to induce
+
+[1. Khung was a state, in the present district of Hû, department Hsî-an,
+Shen-hsî. His conquest of Khung was an important event in the history of
+king Win. He moved his capital to it, advancing so much farther towards
+the east, nearer to the domain of-Shang. According to Sze-mg Khien the
+marquis of Khung had slandered the lord of Kâu, who was president of the
+states of the west, to Kâu-hsin, the king of Shang, and our hero was put
+in prison. His friends succeeded in effecting his deliverance by means
+of various gifts to the tyrant, and he was reinstated In the west with
+more than his former power. Three years afterwards he attacked the
+marquis of Khung.
+
+2. So far the siege was prosecuted slowly and, so to say, tenderly, Wan
+hoping that the enemy would be induced to surrender without great
+sacrifice of life.
+
+3. The sacrifice to God had been offered in Kâu, at the commencement of
+the expedition; that to the Father of War, on the army's arriving at the
+borders of Khung. We can hardly tell who is intended by the Father of
+War. Kû Hsî and others would require the plural 'Fathers,' saying the
+sacrifice was to Hwang Tî and Khih Yû, who are found engaged in
+hostilities far back in the mythical period of Chinese history. But Khih
+Yû appears as a rebel, or opposed to the One man in all the country who
+was then fit to rule. It is difficult to imagine how they could be
+associated, and sacrificed to together.]
+
+submission, And throughout the region none had dared to insult him. The
+engines of onfall and assault were (then) vigorously plied, Against the
+walls of Khung very strong. He attacked it, and let loose all his
+forces; He extinguished (its sacrifices) [1], and made an end of its
+existence; And throughout the kingdom none dared to oppose him.
+
+
+        ODE 9. THE HSIÂ WÛ.
+
+
+        IN PRAISE OF KING WÛ, WALKING IN THE WAYS OF HIS FOREFATHERS,
+        AND BY HIS FILIAL PIETY SECURING THE THRONE TO HIMSELF AND HIS
+        POSTERITY.
+
+Successors tread in the steps (of their predecessors) in our Kâu. For
+generations there had been wise kings; The three sovereigns were in
+heaven [2]; And king (Wû) was their worthy successor in his capital [3].
+
+King (Wû) was their worthy successor in his capital, Rousing himself to
+seek for the hereditary virtue, Always striving to be in accordance with the
+
+[1. The extinction of its sacrifices was the final act in the extinction
+of a state. Any members of its ruling House who might survive could no
+longer sacrifice to their ancestors as having been men of princely
+dignity. The family was reduced to the ranks of the people.
+
+2. 'The three sovereigns,' or 'wise kings,' are to be understood of the
+three celebrated in ode 7,--Thâi, Kî, and Wan. We are thus obliged, with
+all Chinese scholars, to understand this ode of king Wû. The statement
+that 'the three kings were in heaven' is very express.
+
+3. The capital here is Hâo, to which Wû removed in B.C. 1134, the year
+after his father's death. It was on the east of the river Fang, and only
+about eight miles from Wan's capital of Fang.]
+
+will (of Heaven); And thus he secured the confidence due to a king.
+
+He secured the confidence due to a king, And became the pattern of all
+below him. Ever thinking how to be filial, His filial mind was the model
+(which he supplied).
+
+Men loved him, the One man, And responded (to his example) with a docile
+virtue. Ever thinking how to be filial, He brilliantly continued the
+doings (of his fathers).
+
+Brilliantly! and his posterity, Continuing to walk in the steps of their
+forefathers, For myriads of years, Will receive the blessing of Heaven.
+
+They will receive the blessing of Heaven, And from the four quarters (of
+the kingdom) will felicitations come to them. For myriads of years Will
+there not be their helpers?
+
+
+        ODE 10. THE WAN WANG YÛ SHANG.
+
+
+        THE PRAISE OF KINGS WAN AND WÛ:-HOW THE FORMER DISPLAYED HIS
+        MILITARY PROWESS ONLY TO SECURE THE TRANQUILLITY OF THE PEOPLE;
+        AND HOW THE LATTER, IN ACCORDANCE WITH THE RESULTS OF
+        DIVINATION, ENTERED IN HIS NEW CAPITAL OF HÂO, INTO THE
+        SOVEREIGNTY OF THE KINGDOM WITH THE SINCERE GOOD WILL OF ALL THE
+        PEOPLE.
+
+King Win is famous; Yea, he is very famous. What he sought was the
+repose (of the people); What he saw was the completion (of his work). A
+sovereign true was king Wan!
+
+King Win received the appointment (from Heaven), And achieved his
+martial success. Having overthrown Khung[1]. He fixed his (capital) city
+in Fang [2]. A sovereign true was king Wan!
+
+[1. As related in ode 7.
+
+2. Fang had, probably, been the capital of Khung, and Wan removed to it,
+simply making the necessary repairs and alterations. This explains how
+we find nothing about the divinations which should have preceded so
+important a step as the founding of a new capital.]
+
+He repaired the walls along the (old) moat. His establishing himself in
+Fang was according to (the pattern of his forefathers), It was not that
+lie was in haste to gratify his wishes;--It was to show the filial duty
+that had come down to him. A sovereign true was the royal prince!
+
+His royal merit was brightly displayed By those walls of Fang. There
+were collected (the sympathies of the people of) the four quarters, Who
+regarded the royal prince as their protector. A sovereign true was the
+royal prince!
+
+The Fang-water flowed on to the east (of the city), Through the
+meritorious labour of Yü. There were collected (the sympathies of the
+people of) the four quarters, Who would have the great king as their
+ruler. A sovereign true was the great king
+
+In the capital of Hâo he built his hall with its circlet of water [2].
+From the west to the east, From the south to the north, There was not a
+thought but did him homage. A sovereign true was the great king!
+
+He examined and divined, did the king, About settling in the capital of
+Hâo. The tortoise-shell decided the site[3], And king Wû completed the
+city. A sovereign true was king Wû!
+
+[1. The writer has passed on to Wû, who did actually become king.
+
+2. See on the third of the Praise Odes of Lû in Part IV.
+
+3. Hâo was built by Wû, and hence we have the account of his divining
+About the site and the undertaking.]
+
+By the Fang-water grows the white millet[1];--Did not king Wû show
+wisdom in his employment of officers? He would leave his plans to his
+descendants, And secure comfort and support to his son. A sovereign true
+was king Wû!
+
+The Second Decade, or that of Shang Min.
+
+
+        ODE 1. THE SHANG MIN.
+
+
+        THE LEGEND OF HÂU-KÎ:--HIS CONCEPTION; HIS BIRTH; THE PERILS OF
+        HIS INFANCY; HIS BOYISH HABITS OF AGRICULTURE; HIS SUBSEQUENT
+        METHODS AND TEACHING OF AGRICULTURE; HIS FOUNDING OF CERTAIN
+        SACRIFICES; AND THE HONOURS OF SACRIFICE PAID TO HIM BY THE
+        HOUSE OF KÂU.
+
+Of Hâu-kî there is some notice on the tenth ode of the first decade of
+the Sacrificial Odes of Kâu. To him the kings of Kâu traced their
+lineage. Of Kiang Yüan, his mother, our knowledge is very scanty. It is
+said that she was a daughter of the House of Thâi, which traced its
+lineage up to Shan-nung in prehistoric times. From the first stanza of
+this piece it appears that she was married, and had been so for some
+time without having any child. But who her husband was it is impossible
+to say with certainty. As the Kâu surname was Ki, he must have been one
+of the descendants of Hwang Tî.
+
+The first birth of (our) people[2] Was from Kiang Yüan. How did she give
+birth to (our) people She had presented a pure offering and sacrificed[3],
+
+[1. 'The white millet,' a valuable species, grown near the Fang,
+suggests to the writer the idea of all the men of ability whom Wû
+collected around him.
+
+2. Our 'people' is of course the people of Kâu. The whole piece is about
+the individual from whom the House of Kâu sprang, of which were the
+kings of the dynasty so called.
+
+3. To whom Kiang Yüan sacrificed and prayed we are not told, but I
+receive the impression that it was to God,--see the next stanza,--and
+that she did so all alone with the special object which is mentioned.]
+
+That her childlessness might be taken away. She then trod on a toe-print
+made by God, and was moved[1], In the large place where she rested. She
+became pregnant; she dwelt retired; She gave birth to, and nourished (a
+son), Who was Hâu-kî.
+
+When she had fulfilled her months, Her firstborn son (came forth) like a
+lamb. There was no bursting, nor rending, No injury, no hurt; Showing
+how wonderful he would be. Did not God give her the comfort? Had he not
+accepted her pure offering and sacrifice, So that thus easily she
+brought forth her son?
+
+He was placed in a narrow lane, But the sheep and oxen protected him
+with loving care[2]. He was placed in a wide forest, Where he was met
+with by the wood-cutters. He was placed on the cold ice, And a bird
+screened and supported him with its wings. When the bird went away,
+Hâu-kî began to wail. His cry was long and loud, So that his voice
+filled the whole way[2].
+
+[1. The 'toe-print made by God' has occasioned much speculation of the
+critics. We may simply draw the conclusion that the poet meant to have
+his readers believe with him that the conception of his hero was
+supernatural. We saw in the third of the Sacrificial Odes of Shang that
+there was also a legend assigning a præternatural birth to the father of
+the House of Shang.
+
+2 It does not appear from the ode who exposed the infant to these
+various perils; nor did Chinese tradition ever fashion any story on the
+subject. Mâo makes the exposure to have been made by Mang Yüan's
+husband, dissatisfied with what had taken place; Kang, by the mother
+herself, to show the more the wonderful character of her child. Readers
+will compare the accounts with the Roman legends about Romulus and
+Remus, their mother and her father; but the two legends differ according
+to the different characters, of the Chinese and Roman peoples.]
+
+When he was able to crawl, He looked majestic and intelligent. When he
+was able to feed himself, He fell to planting beans. The beans grew
+luxuriantly; His rows of paddy shot up beautifully; His hemp and wheat
+grew strong and close; His gourds yielded abundantly.
+
+The husbandry of Hâu-kî Proceeded on the plan of helping (the growth).
+Having cleared away the thick grass, He sowed the ground with the yellow
+cereals. He managed the living grain, till it was ready to burst; Then
+he used it as seed, and it sprang up; It grew and came into car; It
+became strong and good; It hung down, every grain complete; And thus he
+was appointed lord of Thâi[1].
+
+He gave (his people) the beautiful grains;-The black millet and the
+double-kernelled, The tall red and the white. They planted extensively
+the black and the double-kernelled, Which were reaped and stacked on the
+ground. They planted extensively the tall red and the white, Which were
+carried on their shoulders and backs, Home for the sacrifices which he
+founded[1].
+
+And how as to our sacrifices (continued from him)?
+
+[1. Hâu-kî's mother, we have seen, was a princess of Thâi, in the
+present district of Wû-kung, Khien Kau, Shen-hsî. This may have led to
+his appointment to that principality, and the transference of the
+lordship from Kiangs to Kîs. Evidently he was appointed to that dignity
+for his services in the promotion of agriculture. Still be has not
+displaced the older Shan-nung, with whom on his father's side he had a
+connexion, as 'the Father of Husbandry.'
+
+2. This is not to be understood of sacrifice in general, as if there had
+been no such thing before Hâu-kî; but of the sacrifices of the of House
+of Kâu,--those in the ancestral temple and others,--which began with him
+as its great ancestor.]
+
+Some hull (the grain); some take it from the mortar; Some sift it; some
+tread it. It is rattling in the dishes; It is distilled, and the steam
+floats about. We consult[1]; we observe the rites of purification; We
+take southernwood and offer it with the fat; We sacrifice a ram to the
+spirit of the path[2]; We offer roast flesh and broiled:--And thus
+introduce the coming year[3].
+
+We load the stands with the offerings, The stands both of wood and of
+earthenware. As soon as the fragrance ascends, God, well pleased, smells
+the sweet savour. Fragrant it is, and in its due season[4]. Hâu-kî
+founded our sacrifices, And no one, we presume, has given occasion for
+blame or regret in regard to them, Down to the present day.
+
+
+        ODE 2. THE HSIN WEI.
+
+
+        A FESTAL ODE, CELEBRATING SOME ENTERTAINMENT GIVEN BY THE KING
+        TO HIS RELATIVES, WITH THE TRIAL OF ARCHERY AFTER THE FEAST;
+        CELEBRATING ESPECIALLY THE HONOUR DONE ON SUCH OCCASIONS TO THE
+        AGED.
+
+This ode is given here, because it is commonly taken as a prelude to the
+next. Kû Hsî interprets it of the feast, given by, the
+
+[1. That is, we divine about the day, and choose the officers to take
+part in the service.
+
+2. A sacrifice was offered to the spirit of the road on commencing a
+journey, and we see here that it was offered also in connexion with the
+king's going to the ancestral temple or the border altar.
+
+3. It does not appear clearly what sacrifices the poet had in view here.
+I think they must be all those in which the kings of Kâu appeared as the
+principals or sacrificers. The concluding line is understood to intimate
+that the kings were not to forget that a prosperous agriculture was the
+foundation of their prosperity.
+
+4. In this stanza we have the peculiar honour paid to Kâu-kî by his
+descendants at one of the great border sacrifices to God,--the same to
+which the last ode in the first decade of the Sacrificial Odes of Kâu
+belongs.]
+
+king, at the close of the sacrifice in the ancestral temple, to the
+princes of his own surname. There are difficulties in the interpretation
+of the piece on this view, which, however, is to be preferred to any other.
+
+In thick patches are those rushes, Springing by the way-side:--Let not
+the cattle and sheep trample them. Anon they will grow up; anon they
+will be completely formed, With their leaves soft and glossy[1]. Closely
+related are brethren; Let none be absent, let all be near. For some
+there are mats spread; For some there are given Stools [2].
+
+The mats are spread, and a second one above; The stools are given, and
+there are plenty of servants. (The guests) are pledged, and they pledge
+(the host) in return; He rinses the cups (and refills them, but the
+guests) put them down, Sauces and pickles are brought in, With roasted
+meat and broiled. Excellent provisions there are of tripe and palates;
+With singing to lutes, and with drums.
+
+The ornamented bows are strong, And the four arrows are all balanced.
+They discharge the arrows, and all hit, And the guests are arranged
+according to their skill. The ornamented bows are drawn to the full, And
+the arrows are grasped in the hand. They go straight to the mark as if
+planted
+
+[1. In the rushes growing up densely from a common root we have an
+emblem of brothers all sprung from the same ancestor; and in the plants
+developing. so finely, when preserved from injury, an emblem of the
+happy fellowships of consanguinity, when nothing is allowed to interfere
+with mutual confidence and good, feeling.
+
+2. In a previous note I have said that chairs and tables had not come
+into use in those early times. Guests sat and feasts were spread on mats
+on the floor; for the aged, however, stools were. placed on which they
+could lean forward.]
+
+in it, And the guests are arranged according to the humble propriety of
+their behaviour.
+
+The distant descendant presides over the feast; His sweet spirits are
+strong. He fills their cups from a large vase, And prays for the hoary
+old (among his guests):--That with hoary age and wrinkled back, They may
+lead on one another (to virtue), and' support one another (in it); That
+so their old age may be blessed, And their bright happiness ever increased.
+
+
+        ODE 3. THE KÎ ZUI.
+
+
+        RESPONSIVE TO THE LAST:--THE UNCLES AND BRETHREN OF THE KING
+        EXPRESS THEIR SENSE OF HIS KINDNESS, AND THEIR WISHES FOR HIS
+        HAPPINESS, MOSTLY IN THE WORDS IN WHICH THE PERSONATORS OF THE
+        DEPARTED ANCESTORS HAD CONVEYED THEIR SATISFACTION WITH THE
+        SACRIFICE OFFERED TO THEM, AND PROMISED TO HIM THEIR BLESSING.
+
+You have made us drink to the full of your spirit; You have satiated us
+with your kindness. May you enjoy, O our lord,, myriads of years! May
+your bright happiness (ever) be increased!
+
+You have made us drink to the full of your spirits; Your viands were set
+out before us. May you enjoy, O our lord, myriads of years! May your
+bright intelligence ever be increased!
+
+May your bright intelligence become perfect, High and brilliant, leading
+to a good end! That good end has (now) its beginning:--The personators
+of your ancestors announced it in their blessing.
+
+What was their announcement? '(The offerings) in your dishes of bamboo
+and wood are clean and fine. Your friends [1], assisting in the service,
+Have done their part with reverent demeanour.
+
+'Your reverent demeanour was altogether what the occasion required; And
+also that of your filial son [2]. For such filial piety, continued
+without ceasing, There will. ever be conferred blessings upon you.'
+
+What will the blessings be? 'That along the passages of your palace, You
+shall move for ten thousand years, And there will be granted to you for
+ever dignity and posterity.'
+
+How as to your posterity? 'Heaven invests you with your dignity; Yea,
+for ten thousand years, The bright appointment is attached (to your line).'
+
+How is it attached? 'There is given you a heroic wife. There is given
+you a heroic wife, And from her shall come the (line of) descendants.'
+
+
+        ODE 4. THE HÛ Î.
+
+
+        AN ODE APPROPRIATE TO THE FEAST GIVEN TO THE PERSONATORS OF THE
+        DEPARTED, ON THE DAY AFTER THE SACRIFICE IN THE ANCESTRAL TEMPLE.
+
+This supplementary sacrifice on the day after the principal service in
+the temple appeared in the ninth Book of the fourth Part of the Shû; and
+of the feast after it to the personators of the dead I have spoken on p.
+301.
+
+The wild-ducks and widgeons are on the King[2];
+
+[1. That is, the guests, visitors, and officers of the court.
+
+2. Towards the end of the sacrificial service, the eldest son of the
+king joined in pledging the representatives of their ancestors.
+
+3. The King is an affluent of the Wei, not far from Wû's capital of Hâo.
+The birds, feeling at home in its waters, on its sands, &c., serve to
+introduce the parties feasted, in a situation where they might relax
+from the gravity of the preceding day, and be happy.]
+
+The personators of your ancestors feast and are happy. Your spirits are
+clear; Your viands are fragrant. The personators of your ancestors feast
+and drink;--Their happiness and dignity are made complete.
+
+The wild-ducks and widgeons are on the sand; The personators of the dead
+enjoy the feast, their appropriate tribute. Your spirits are abundant;
+Your viands are good. The personators of your ancestors feast and
+drink;--Happiness and dignity lend them their aids.
+
+The wild-ducks and widgeons are on the islets; The personators of your
+ancestors feast and enjoy themselves. Your spirits are strained; Your
+viands are in slices. The personators of your ancestors feast and
+drink;--Happiness and dignity descend on them.
+
+The wild-ducks and widgeons are where the waters meet; The personators
+of your ancestors feast and are honoured. The feast is spread in the
+ancestral temple. The place where happiness and dignity descend. The
+personators of your ancestors feast and drink;--Their happiness and
+dignity are at the highest point.
+
+The wild-ducks and widgeons are in the gorge; The personators of your
+ancestors rest, full of complacency. The fine spirits are delicious;
+Your meat, roast and broiled, is fragrant. The personators of your
+ancestors feast and drink;--No troubles will be theirs after this.
+
+
+        ODE 5, STANZA 1. THE KIÂ LO.
+
+
+        IN PRAISE OF SOME KING, WHOSE VIRTUE SECURED TO HIM THE FAVOUR
+        OF HEAVEN.
+
+Perhaps the response of the feasted personators of the ancestors.
+
+Of our admirable, amiable sovereign Most illustrious is the excellent
+virtue. He orders rightly the people, orders rightly the officers, And
+receives his dignity from Heaven, Which protects and helps him, and
+(confirms) his appointment, By repeated acts of renewal from heaven.
+
+
+        ODE 8. THE KHÜAN Â.
+
+
+        ADDRESSED, PROBABLY, BY THE DUKE OF SHÂO TO KING KHANG, DESIRING
+        FOR HIM LONG PROSPERITY, AND CONGRATULATING HIM, IN ORDER TO
+        ADMONISH HIM, ON THE HAPPINESS OF HIS PEOPLE, THE NUMBER OF HIS
+        ADMIRABLE OFFICERS, AND THE AUSPICIOUS OMEN ARISING FROM THE
+        APPEARANCE OF THE PHŒNIX.
+
+The duke of Shâo was the famous Shih, who appears in the fifth and other
+Books of the fifth Part of the Shû, the colleague of the duke of Kin in
+the early days of the Kâu dynasty. This piece may have been composed by
+him, but there is no evidence in it that it was so. The assigning it to
+him rests entirely on the authority of the preface. The language,
+however, is that in which an old statesman of that time might express
+his complacency in his young sovereign.
+
+Into the recesses of the large mound Came the wind, whirling from the
+south. There was (our) happy, courteous sovereign, Rambling and singing;
+And I took occasion to give forth my notes.
+
+'Full of spirits you ramble; Full of satisfaction you rest. O happy and
+courteous sovereign, May you fulfil your years, And end them like your
+ancestors!'
+
+'Your territory is great and glorious, And perfectly secure. O happy and
+courteous sovereign, May you fulfil your years, As the host of all the
+spirits[1]!
+
+'You have received the appointment long acknowledged, With peace around
+your happiness and dignity. O happy and courteous sovereign, May you
+fulfil your years, With pure happiness your constant possession!
+
+'You have helpers and supporters, Men of filial piety and' of virtue, To
+lead you on, and act as wings to you, (So that), O happy and courteous
+sovereign, You are a pattern to the four quarters (of the kingdom).
+
+Full of dignity and majesty (are they), Like a
+
+[1. 'Host of the hundred--i.e., of all--the spirits' is one of the
+titles of the sovereign of China. It was and is his prerogative to offer
+the great 'border sacrifices' to Heaven and Earth, or, as Confucius
+explains. them, to God, and to the spirits of his ancestors in his
+ancestral temple; and in his progresses (now neglected), among the
+states, to the spirits of the hills and 'rivers throughout the kingdom.
+Every feudal prince could only sacrifice to the hills and streams within
+his own territory. Under the changed conditions of the government of
+China, the sacrificial ritual of the emperor still retains the substance
+of whatever belonged to the sovereigns in this respect from the earliest
+dynasties. On the text here, Khung Ying-tâ of the Thang dynasty said,
+'He who possesses all under the sky, sacrifices to all the spirits, and
+thus he is the host of them all.' Kû Hsî said on it, 'And always be the
+host of (the spirits of) Heaven and Earth, of the hills and rivers, and
+of the departed.' The term 'host' does not imply any superiority of rank
+on the part of the entertainer. In the greatest sacrifices the emperor
+acknowledges himself as 'the servant or subject of Heaven.' See the
+prayer of the first of the present Manchâu line of emperors, in
+announcing that he had ascended the throne, at the altar of Heaven and
+Earth, in 1644, as translated by the Rev. Dr. Edkins in the chapter on
+Imperial Worship, in the recent edition of his 'Religion in China.']
+
+jade-mace(in its purity), The subject of praise, the contemplation of
+hope. O happy and courteous sovereign, (Through them) the four quarters
+(of the kingdom) are guided by you.
+
+'The male and female phœnix fly about [1], Their wings rustling, While
+they settle in their proper resting-place. Many are your admirable
+officers, O king, Ready to be employed by you, Loving you, the Son of
+Heaven.
+
+'The male and female phœnix fly about, Their wings rustling, As they
+soar up to heaven. Many are your admirable officers, O king, Waiting for
+your commands, And loving the multitudes of the people, The male and
+female phœnix give out their notes, On that lofty ridge. The dryandras
+grow, On those eastern slopes. They grow luxuriantly; And harmoniously
+the notes resound.
+
+[1. The phœnix (so the creature has been named) is a fabulous bird, 'the
+chief of the 360 classes of the winged tribes.' It is mentioned in the
+fourth Book of the second Part of the Shû, as appearing in the courtyard
+of Shun; and the appearance of a pair of them has always been understood
+to denote a sage on the throne and prosperity in the country. Even
+Confucius (Analects, IX, viii) could not express his hopelessness about
+his own times more strongly than by saying that 'the phœnix did not make
+its appearance.' He was himself also called 'a phœnix,' in derision, by
+one of the recluses of his time (Analects, XVIII, v). The type of' the
+bird was, perhaps, the Argus pheasant, but the descriptions of it are of
+a monstrous creature, having' a fowl's head, a swallow's chin, a
+serpent's neck, a fish's tail,' &c. It only lights on the dryandra
+cordifolia, of which tree also many marvellous stories are related. The
+poet is not to be understood as saying that the phœnix actually
+appeared; but that the king was Age and his government prosperous, as if
+it had appeared.]
+
+'Your chariots, O sovereign, Are numerous, many. Your horses, O
+sovereign, Are well trained and fleet. I have made my few verses, In
+prolongation of your song.'
+
+
+        ODE 9, STANZA 1. THE MIN LÂO.
+
+
+        IN A TIME OF DISORDER AND SUFFERING, SOME OFFICER OF,
+        DISTINCTION CALLS ON HIS FELLOWS TO JOIN WITH HIM TO EFFECT A
+        REFORMATION IN THE CAPITAL, AND PUT AWAY THE PARTIES WHO WERE
+        THE CAUSE OF THE PREVAILING MISERY.
+
+With the Khüan Â, what are called the 'correct' odes of Part III, or
+those belonging to a period of good government, and the composition of
+which is ascribed mainly to the duke of Kâu, come to an end; and those
+that follow are the 'changed' Major Odes of the Kingdom, or those
+belonging to a degenerate period, commencing with this. Some among them,
+however, are equal to any of the former class. The Min Lâo has been
+assigned to duke Mû of Shâo, a descendant of duke Khang, the Shih of the
+Shû, the reputed author of the Khüan Â, and was directed against king
+Lî, B.C. 878 to 828.
+
+The people indeed are heavily burdened, But perhaps a little relief may
+be got for them. Let us cherish this centre of the kingdom, To secure
+the repose of the four quarters of it. Let us give no indulgence to the
+wily and obsequious, In order to make the unconscientious careful, And
+to repress robbers and oppressors, Who have no fear of the clear will
+(of Heaven)[1]. Then let us show kindness to those who are distant, And
+help those who are near,--Thus establishing (the throne of) our king.
+
+[1. 'The clear will,' according to Kû Hsî, is 'the clear appointment of
+Heaven;' according to Kû Kung-khien, 'correct principle.' They both mean
+the law of human duty, as gathered from the nature of man's moral
+constitution conferred by Heaven.]
+
+
+        ODE 10. THE PAN.
+
+
+        AN OFFICER OF EXPERIENCE MOURNS OVER THE PREVAILING MISERY;
+        COMPLAINS OF THE WANT OF SYMPATHY WITH HIM SHOWN BY OTHER
+        OFFICERS; ADMONISHES THEM, AND SETS FORTH THE DUTY REQUIRED OF
+        THEM, ESPECIALLY IN THE ANGRY MOOD IN WHICH IT MIGHT SEEM THAT
+        HEAVEN WAS.
+
+This piece, like the last, is assigned to the time of king Lî.
+
+God has reversed (his usual course of procedure)[1], And the lower
+people are full of distress. The words which you utter are not right;
+The plans which you form are not far-reaching. As there are not sages,
+you think you have no guidance;--You have no real sincerity. (Thus) your
+plans do not reach far, And I therefore strongly admonish you.
+
+Heaven is now sending down calamities;--Do not be so complacent. Heaven
+is now producing such movements;--Do not be so indifferent. If your
+words were harmonious, The people would become united. If your words
+were gentle and kind, The people would be settled.
+
+Though my duties are different from yours, I am your fellow-servant. I
+come to advise with you, And you hear me with contemptuous indifference,
+My words are about the (present urgent) affairs;--Do not think them
+matter for laughter. The ancients had a saying:--'Consult the gatherers
+of grass and firewood[2].'
+
+[1. The proof of God's having reversed his usual course of procedure was
+to be found in the universal misery of the people, whose good He was
+understood to desire, and for the securing of which government by,
+righteous kings was maintained by him.
+
+2 If ancient worthies thought that persons in such mean employments were
+to he consulted surely, the advice of the writer deserved to be taken
+into account by his comrades.]
+
+Heaven is now exercising oppression;--Do not in such a way make a mock
+of things. An old man, (I speak) with entire sincerity; But you, my
+juniors, are full of pride. It is not that my words are those of age,
+But you make a joke of what is sad. But the troubles will multiply like
+flames, Till they are beyond help or remedy.
+
+Heaven is now displaying its anger;--Do not be either boastful or
+flattering, Utterly departing from all propriety of demeanour, Till good
+men are reduced to personators of the dead [1]. The people now sigh and
+groan, And we dare not examine (into the causes of their trouble). The
+ruin and disorder are exhausting all their means of living, And we show
+no kindness to our multitudes.
+
+Heaven enlightens the people [2], As the bamboo flute responds to the
+earthen whistle; As two half-maces form a whole one; As you take a
+thing, and bring it away in your hand, Bringing it away, without any
+more ado. The enlightenment of the people is very easy. They have (now)
+many perversities;--Do not you set up your perversity before them.
+
+Good men are a fence; The multitudes of the people are a wall; Great
+states are screens; Great families are buttresses;--The cherishing of virtue
+
+[1. During all the time of the sacrifice, the personators of the dead
+said not a word, but only ate and drank. To the semblance of them good
+men were now reduced.
+
+2. The meaning is, that Heaven has so attuned the mind to virtue, that,
+if good example were set before the people, they would certainly and
+readily follow it. This is illustrated by various instances of things,
+in which the one succeeded the other freely and as it necessarily; so
+that government by virtue was really very easy.]
+
+secures repose; The circle of (the king's) relatives is a fortified
+wall. We must not let the fortified wall get destroyed; We must not let
+(the king) be solitary and consumed with terrors.
+
+Revere the anger of Heaven, And presume not to make sport or be idle.
+Revere the changing moods of Heaven, And presume not to drive about (at
+your pleasure). Great Heaven is intelligent, And is with you in all your
+goings. Great Heaven is clear-seeing, And is with you in your wanderings
+and indulgences.
+
+
+      The Third Decade, or that of Tang.
+
+
+        ODE 1. THE TANG.
+
+
+        WARNINGS, SUPPOSED TO BE ADDRESSED TO KING LÎ, ON THE ISSUES OF
+        THE COURSE WHICH HE WAS PURSUING, SHOWING THAT THE MISERIES OF
+        THE TIME AND THE IMMINENT DANGER OF RUIN WERE TO BE ATTRIBUTED,
+        NOT TO HEAVEN, BUT TO HIMSELF AND HIS MINISTERS.
+
+This ode, like the ninth of the second decade, is attributed to duke Mû
+of Shâo. The structure of the piece is peculiar, for, after the first
+stanza, we have king Win introduced delivering a series of warnings to
+Kâu-hsin, the last king of the Shang dynasty. They are put into Win's
+mouth, in the hope that Lî, if, indeed, he was the monarch whom the
+writer had in view, would transfer the figure of Kâu-hsin to himself,
+and alter his course so as to avoid a similar ruin.
+
+How vast is God, The ruler of men below! How arrayed in terrors is God,
+With many things irregular in his ordinations. Heaven gave birth to the
+multitudes of the people, But the nature it confers is not to be
+depended on. All are (good) at first, But few prove themselves to be so
+at the last[1].
+
+King Wan said, 'Alas! Alas! you sovereign of Shang, That you should have
+such violently oppressive ministers, That you should have such
+extortionate exactors, That you should have them in offices, That you
+should have them in the conduct of affairs! "Heaven made them with their
+insolent dispositions;" But it is you who employ them, and give them
+strength.'
+
+King Wan said, 'Alas! Alas! you (sovereign of) Yin-shang, You ought to
+employ such as are good, But (you employ instead) violent oppressors,
+who cause many dissatisfactions. They respond to you with baseless
+stories, And (thus) robbers and thieves are in your court. Hence come
+oaths and curses, Without limit, without end.'
+
+King Wan said, 'Alas! Alas! you (sovereign of) Yin-shang, You show a
+strong fierce will in the centre of the kingdom, And consider the
+contracting of enmities a proof of virtue. All-unintelligent are you. Of
+your (proper) virtue, And so, you have no (good) men behind you, nor by
+your side. Without any intelligence of your (proper) virtue, You have no
+(good) intimate adviser or minister.'
+
+King Wan said, 'Alas! Alas! you (sovereign of) Yin-shang, It is not
+Heaven that flushes your face with spirits, So that you follow what is
+evil and imitate it. You go wrong in all your conduct; You make no
+distinction between the light and the
+
+[1. The meaning seems to be that, whatever miseries might prevail, and
+be ignorantly ascribed to God, they were in reality owing to men's
+neglect of the law of Heaven inscribed on their hearts.]
+
+darkness; But amid clamour and shouting, You turn the day into night[1].'
+
+King Wan said, 'Alas! Alas! you (sovereign of) Yin-shang, (All round
+you) is like the noise of cicadas, Or like the bubbling of boiling soup.
+Affairs, great and small, are approaching to ruin, And still you (and
+your creatures) go on in this course. Indignation is rife against you
+here in the Middle Kingdom, And extends to the demon regions [2].'
+
+King Wan said, 'Alas! Alas! you (sovereign of) Yin-shang, It is not God
+that has caused this evil time, But it arises from Yin's not using the
+old (ways). Although you have not old experienced men, There are still
+the ancient statutes and laws. But you will not listen to them, And so
+your great appointment is being overthrown.'
+
+King Wan said, 'Alas! Alas! you (sovereign of) Shang, People have a
+saying, "When a tree falls utterly, While its branches and leaves are
+yet uninjured, It must first have been uprooted." The beacon of Yin is
+not far distant;--It is in the age of the (last) sovereign of Hsiâ.'
+
+[1. We speak of 'turning night into day.' The tyrant of Shang turned day
+into night, Excesses, generally committed in darkness, were by him done
+openly.
+
+2 These 'demon regions' are understood to mean the seat of the Turkic
+tribes to the north of China, known from the earliest times by various
+names-'The hill Zung,' 'the northern Lî,' 'the Hsien-yun,' &c. Towards
+the beginning of our era, they were called Hsiung-nû, from which,
+perhaps, came the name Huns; and some centuries later, Thû-küeh
+(Thuh-küeh), from which came Turk. We are told in the Yî, under the
+diagram Kî-kî, that Kâo Zung (B.C. 1324-1266) conducted an expedition
+against the demon regions, and in three years subdued them.]
+
+
+        ODE 2. THE YÎ.
+
+
+        CONTAINING VARIOUS COUNSELS WHICH DUKE WÛ OF WEI MADE TO
+        ADMONISH HIMSELF, WHEN HE WAS OVER HIS NINETIETH YEAR;
+        ESPECIALLY ON THE DUTY OF A RULER TO BE CAREFUL OF HIS OUTWARD
+        DEMEANOUR, FEELING THAT HE IS EVER UNDER THE INSPECTION OF
+        SPIRITUAL BEINGS, AND TO RECEIVE WITH DOCILITY INSTRUCTIONS
+        DELIVERED TO HIM.
+
+The sixth ode in the seventh decade of the Minor Odes of the Kingdom is
+attributed to the same duke of Wei as this; and the two bear traces of
+having proceeded from the same writer. The external authorities for
+assigning this piece to duke Wû are the statement of the preface and an
+article in the 'Narratives of the States,' a work already referred to as
+belonging to the period of the Kâu dynasty. That article relates how Wû,
+at the age of ninety-five, insisted on all his ministers and officers
+being instant, in season and out of season, to admonish him on his
+conduct, and that 'he made the warnings in the Î to admonish himself.'
+The Î is understood to be only another name for this Yî. Thus the
+speaker throughout the piece is Wû, and 'the young Son,' whom he
+sometimes addresses, is himself also. The conception of the writer in
+taking such a method to admonish himself, and give forth the lessons of
+his long life, is very remarkable; and the execution of it is successful.
+
+Outward demeanour, cautious and grave, Is an indication of the (inward)
+virtue. People have the saying, 'There is no wise man who is not (also)
+stupid.' The stupidity of the ordinary man Is determined by his
+(natural) defects. The stupidity of the wise man Is from his doing
+violence (to his proper character).
+
+What is most powerful is the being the man [1];--
+
+[1. Wû writes as the marquis of Wei, the ruler of a state; but what he
+says is susceptible of universal application. In every smaller sphere,
+and in the largest, 'being the man,' displaying, that is, the proper
+qualities of humanity, will be appreciated and felt.]
+
+In all quarters (of the state) men are influenced by it. To an upright
+virtuous conduct All in the four quarters of the state render obedient
+homage. With great counsels and determinate orders, With far-reaching
+plans and timely announcements, And with reverent care of his outward
+demeanour, One will become the pattern of the people.
+
+As for the circumstances of the present time, You are bent on error and
+confusion in your government. Your virtue is subverted; You are besotted
+by drink [1]. Although you thus pursue nothing but pleasure, How is it
+you do not think of your relation to the past, And do not widely study
+the former kings, That you might hold fast their wise laws?
+
+Shall not those whom great Heaven does not approve of, Surely as the
+waters flow from a spring, Sink down together in ruin? Rise early and go
+to bed late, Sprinkle and sweep your courtyard;--So as to be a pattern
+to the people [2]. Have in good order your chariots and horses, Your
+bows and arrows, and (other) weapons of war;--To be prepared for warlike
+action, To keep at a distance (the hordes of) the south.
+
+Perfect what concerns your officers and people;
+
+[1. Han Ying (who has been mentioned in the Introduction) says that Wû
+made the sixth ode of the seventh decade of the former Part against
+drunkenness, when he was repenting of his own giving way to that vice.
+His mention of the habit here, at the age of ninety-five, must be
+understood as a warning to other rulers.
+
+2. Line 3 describes things important to the cultivation of one's self;
+and line 4, things important to the regulation of one's family. They may
+seem unimportant, it is said,. as compared with the defence of the
+state, spoken of in the last four lines of the stanza; but the ruler
+ought not to neglect them.]
+
+Be careful of your duties as a prince (of the kingdom). To be prepared
+for unforeseen dangers, Be cautious of what you say; Be reverentially
+careful of your outward behaviour; In all things be mild and correct. A
+flaw in a mace of white jade May be ground away; But for a flaw in
+speech Nothing can be done.
+
+Do not speak lightly; your words are your own[1]. Do not say, 'This is
+of little importance; No one can hold my tongue for me.' Words are not
+to be cast away. Every word finds its answer; Every good deed has its
+recompense. If you are gracious among your friends, And to the people,
+as if they were you: children, Your descendants will continue in
+unbroken line, And all the people will surely be obedient to you.
+
+Looked at in friendly intercourse with superior men, You make your
+countenance harmonious and mild; Anxious not to do anything wrong.
+Looked at in your chamber, You ought to be equally free from shame
+before the light which shines in. Do not say, 'This place is not public;
+No one can see me here.' The approaches of spiritual beings Cannot be
+calculated beforehand; But the more should they not be slighted [2].
+
+[1. And therefore every one is himself responsible for his words.
+
+2 Kû Hsî says that from the fourth line this stanza only speaks of the
+constant care there should be in watching over one's thoughts; but in
+saying so, be overlooks the consideration by which such watchful care is
+enforced. Compare what is said of king Wan in the third stanza of the
+sixth ode of the first decade. King Wan and duke Wû were both influenced
+by the consideration that their inmost thoughts, even when 'unseen by
+men,' were open to the inspection of spiritual beings.]
+
+O prince, let your practice of virtue Be entirely good and admirable.
+Watch well over your behaviour, And allow nothing wrong in your
+demeanour. Committing no excess, doing nothing injurious, There are few
+who will not in such a case take you for their pattern. When one throws
+to me a peach, I return to him a plum [1]. To look for horns on a young
+ram Will only weary you, my son [2].
+
+The tough and elastic wood Can be fitted with the silken string [3]. The
+mild and respectful man Possesses the foundation of virtue. There is a
+wise man;--I tell him good words, And he yields to them the practice of
+docile virtue. There is a stupid man;--He says on the contrary that my
+words are not true:--So different are people's minds.
+
+Oh! my son, When you did not know what was good, and what was not good,
+Not only did I lead you by the hand, But I showed the difference between
+them by appealing to instances. Not (only) did I charge you face to
+face, But I held you by the ear [4]. And still perhaps you do not know,
+Although you have held a son in your arms. If people be not
+self-sufficient, Who comes to a late maturity after early instruction?
+
+Great Heaven is very intelligent, And I pass,
+
+[1. That is, every deed, in fact, meets with its recompense.
+
+2. See the conclusion of duke Wû's ode against drunkenness. Horns grow
+as the young ram grows. Effects must not be expected where there have
+not been the conditions from which they naturally spring.
+
+3. Such wood is the proper material for a bow.
+
+4. That is, to secure your attention.]
+
+my life without pleasure. When I see you so dark and stupid, My heart is
+full of pain. I taught you with assiduous repetition, And you listened
+to me with contempt. You would not consider me as your teacher, But
+regarded me as troublesome. Still perhaps you do not know;--But you are
+very old.
+
+Oh! my son, I have told you the old ways. Hear and follow my
+counsels:--Then shall you have no cause for great regret. Heaven is now
+inflicting calamities, And is destroying the state. My illustrations are
+not taken from things remote:--Great Heaven makes no mistakes. If you go
+on to deteriorate in your virtue, You will bring the people to great
+distress.
+
+
+        ODE 3, STANZAS 1, 2, 3, 4, AND 7. THE SANG ZÂU.
+
+
+        THE WRITER MOURNS OVER THE MISERY AND DISORDER OF THE TIMES,
+        WITH A VIEW TO REPREHEND THE MISGOVERNMENT OF KING LÎ, APPEALING
+        ALSO TO HEAVEN TO HAVE COMPASSION.
+
+King Lî is not mentioned by name in the piece, but the second line of
+stanza 7 can only be explained of him. He was driven from the throne, in
+consequence of his misgovernment, in B.C. 842, and only saved his life
+by flying to Kih, a place in the present Ho Kâu, department Phing-yang,
+Shan-hsî, where he remained till his death in B.C. 828. The government
+in the meantime was carried on by the dukes of Shâo and Kâu, whose
+administration, called the period of 'Mutual Harmony,' forms an
+important chronological era in Chinese history. On the authority of a
+reference in the Zo Kwan, the piece is ascribed to an earl of Zui.
+
+Luxuriant is that young mulberry tree, And beneath it wide is the shade;
+But they will pluck its leaves till it is quite destroyed[1]. The distress
+
+[1. These three lines are metaphorical of the once flourishing kingdom,
+which was now brought to the verge of ruin.]
+
+inflicted on these (multitudes of the) people, Is an unceasing sorrow to
+my heart; My commiseration fills (my breast). O thou bright and great
+Heaven, Shouldest thou not have compassion on us?
+
+The four steeds (gallop about), eager and strong[1]; The
+tortoise-and-serpent and the falcon banners fly about. Disorder grows,
+and no peace can be secured. Every state is being ruined; There are no
+black heads among the people[2]. Everything is reduced to ashes by
+calamity. Oh! alas! The doom of the kingdom hurries on.
+
+There is nothing to arrest the doom of the kingdom; Heaven does not
+nourish us. There is no place in which to stop securely; There is no
+place to which to go. Superior men are the bonds (Of the social
+state)[3], Allowing no love of strife in their hearts. Who reared the
+steps of the dissatisfaction [4], Which has reached the present distress?
+
+The grief of my heart is extreme, And I dwell on (the condition of) our
+land. I was born at an unhappy time, To meet with the severe anger of
+Heaven. From the west to the east, There is no quiet place of abiding.
+Many are the distresses I meet with; Very urgent is the trouble on our
+borders.
+
+Heaven is sending down death and disorder, And
+
+[1. That is, the war-chariots, each drawn by its team of four horses.
+
+2. The young and able-bodied of the people were slain or absent on
+distant expeditions, and only old and gray-headed men were to be seen.
+
+3. Intimating that no such men were now to be found in office.
+
+4. Meaning the king by his misgovernment and employment of bad men.]
+
+has put an end to our king. It is (now) sending down those devourers of
+the grain, So that the husbandry is all in evil case. Alas for our
+middle states [1]! All is in peril and going to ruin. I have no strength
+(to do anything), And think of (the Power in) the azure vault.
+
+
+        ODE 4. THE YUN HAN.
+
+
+        KING HSÜAN, ON OCCASION OF A GREAT DROUGHT, EXPOSTULATES WITH
+        GOD AND ALL THE SPIRITS, WHO MIGHT BE EXPECTED TO HELP HIM AND
+        HIS PEOPLE; ASKS THEM WHEREFORE THEY WERE CONTENDING WITH HIM;
+        AND DETAILS THE MEASURES HE HAD TAKEN, AND WAS STILL TAKING, FOR
+        THE REMOVAL OF THE CALAMITY.
+
+King Hsüan does not occur by name in the ode, though the remarkable
+prayer which it relates is ascribed to a king in stanza 1. All critics
+have admitted the statement of the Preface that the piece was made, in
+admiration of king Hsüan, by Zang Shû, a great officer, we may presume,
+of the court. The standard chronology places the commencement of the
+drought in B.C. 822, the sixth year of Hsüan's reign. How long it
+continued we cannot tell.
+
+Bright was the milky way, Shining and revolving in the sky. The king
+said, 'Oh! What crime is chargeable on us now, That Heaven (thus) sends
+down death and disorder? Famine comes again and again. There is no
+spirit I have not sacrificed to[2]; There is no victim I have grudged; Our
+
+[1. We must translate here in the plural, 'the middle states' meaning
+all the states subject to the sovereign of Kâu.
+
+2. In the Official Book of Kâu, among the duties of the Minister of
+Instruction, or, as Biot translates the title, 'the Director of the
+Multitudes,' it is stated that one of the things he has-to do, on
+occurrences of famine, is 'to seek out the spirits,' that is, as
+explained by the commentators, to see that sacrifices are offered to all
+the spirits, even such as may have been discontinued. This rule had, no
+doubt, been acted on during the drought which this ode describes.]
+
+jade symbols, oblong and round, are exhausted[1];--How is it that I am
+not heard?
+
+'The drought is excessive; Its fervours become more and more tormenting.
+I have not ceased offering pure sacrifices; From the border altars I
+have gone to the ancestral temple [2]. To the (Powers) above and below I
+have presented my offerings and then' buried them[3];--There is no
+spirit whom I have not honoured. Hâu-kî is not equal to the occasion;
+God does not come to us. This wasting and ruin of our country,--Would
+that it fell (only) on me!
+
+'The drought is excessive, And I may not try to excuse myself. I am full
+of terror, and feel the peril, Like the clap of thunder or the roll. Of
+the remnant of Kâu, among the black-haired people, There will not be
+half a man left; Nor will God from his great heaven exempt (even) me. Shall
+
+[1. We have, in the sixth Book of the fifth Part of the Shû, an instance
+of the use of the symbols here mentioned in sacrificing to the spirits
+of departed kings. The Official Book, among the duties of the Minister
+of Religion, mentions the use of these and other symbols--in all six, of
+different shapes and colours--at the different sacrifices.
+
+2. By 'the border altars' we are to understand the altars in the suburbs
+of the capital, where Heaven and Earth were sacrificed to -the great
+services at the solstices, and any other seasons. The mention of Hâu-kî
+in the seventh line makes us think especially of the service in the
+spring, to pray for a good year, when Hâu-kî was associated with God.
+
+3. 'The (Powers) above and below' are Heaven and Earth. The offerings,
+during the progress of the service, were placed on the ground, or on the
+altars, and buried in the earth at the close of it. This explains what
+the king says in the first stanza about the offerings of jade being
+exhausted.]
+
+we not mingle our fears together? (The sacrifices to) my ancestors will
+be extinguished[1].
+
+'The drought is excessive, And it -cannot be stopped. More fierce and
+fiery, It is leaving me no place. My end is near;--I have none to look
+up, none to look round, to. The many dukes and their ministers of the
+past [2] Give me no help. O ye parents and (nearer) ancestors [3], How
+can ye bear to see me thus?
+
+'The drought is excessive;--Parched are the hills, and the streams are
+dried. The demon of drought exercises his oppression, As if scattering
+flames and fire [4] My heart is terrified with the heat;--My sorrowing
+heart is as if on fire. The
+
+[1. Equivalent to the extinction of the dynasty.
+
+2. The king had sacrificed to all the early lords of Kâu. 'The many
+dukes' may comprehend kings Thâi and Kî. He had also sacrificed to their
+ministers. Compare what Pan-kang says in the Shû, p. 109, about his
+predecessors and their ministers. Some take 'the many dukes, and the
+ministers,' of all princes of states who had signalised themselves by
+services to the people and kingdom.
+
+3. The king could hardly hope that his father, the oppressive Lî, would
+in his spirit-state give him any aid; but we need only find in his words
+the expression of natural feeling. Probably it was the consideration of
+the character of Lî which has made some critics understand by 'parents'
+and 'ancestors' the same individuals, namely, kings Wan and Wû, 'the
+ancestors' of Hsüan, and who had truly been 'the parents' of the people.
+
+4. Khung Ying-tâ, from 'the Book of Spirits and Marvels,' gives the
+following account of 'the demon of drought:'--'In the southern regions
+there is a man, two or three cubits in height, with the upper part of
+his body bare, and his eyes in the top of his head. He runs with the
+speed of the wind, and is named Po. In whatever state he appears, there
+ensues a great drought.' The Book of Spirits and Marvels, however, as it
+now exists, cannot be older, than our fourth or fifth century.]
+
+many dukes and their ministers of the past Do not hear me. O God, from
+thy great heaven, Grant me the liberty to withdraw (into retirement[1]).
+
+'The drought is excessive;--I struggle and fear to go away. How is it
+that I am afflicted with this drought? I cannot ascertain the cause of
+it. In praying for a good year I was abundantly early [2]. I was not
+late (in sacrificing) to (the spirits of) the four quarters and of the
+land [3]. God in great heaven Does not consider me. Reverent to the
+intelligent spirits, I ought not to be thus the object of their anger.
+
+'The drought is excessive;--All is dispersion, and the bonds of
+government are relaxed. Reduced to extremities are the heads of
+departments; Full of distress are my chief ministers, The Master of the
+Horse, the Commander of the Guards, The chief Cook[4], and my
+attendants. There is no one who has not (tried to) help (the people);
+They have not refrained on the ground of being unable. I look up to the
+great heaven;--Why am I plunged in this sorrow?
+
+'I look up to the great heaven, But its stars sparkle bright. My great
+officers and excellent men, Ye have reverently drawn near (to Heaven)
+with all
+
+[1. That is, to withdraw and give place to a more worthy sovereign.
+
+2. This was the border sacrifice to God, when Hâu-kî was associated with
+him. Some critics add a sacrifice in -the first month of winter, for a
+blessing on the ensuing year, offered to 'the honoured ones of
+heaven,'--the sun, moon, and zodiacal constellations.
+
+3. See note 2 on p. 371.
+
+4. See note 1 On p. 356.]
+
+your powers. Death is approaching, But do not cast away what you have
+done. You are seeking not for me only, But to give rest to all our
+departments. I look up to the great heaven;--When shall I be favoured
+with repose?'
+
+
+        ODE 5, STANZAS 1, 2, AND 4. THE SUNG KÂO.
+
+
+        CELEBRATING THE APPOINTMENT BY KING HSÜAN OF A RELATIVE TO BE
+        THE MARQUIS OF SHAN, AND DEFENDER OF THE SOUTHERN BORDER OF THE
+        KINGDOM, WITH THE ARRANGEMENTS MADE FOR HIS ENTERING ON HIS CHARGE.
+
+That the king who appears in this piece was king Hsüan is sufficiently
+established. He appears in it commissioning 'his great uncle,' an elder
+brother, that is, of his mother, to go and rule, as marquis of Shan, and
+chief or president of the states in the south of the kingdom, to defend
+the borders against the encroaching hordes of the south, headed by the
+princes of Khû, whose lords bad been rebellious against the middle
+states even in the time of the Shang dynasty;--see the last of the
+Sacrificial Odes of Shang.
+
+Grandly lofty are the mountains, With their large masses reaching to the
+heavens. From those mountains was sent down a spirit, Who produced the
+birth of (the princes of) Fû and Shan [1]. Fû and
+
+[1. Shan was a small marquisate, a part of what is the present
+department of Nan-yang, Ho-nan. Fû, which was also called Lü, was
+another small territory, not far from Shan. The princes of both were
+Kiangs, descended from the chief minister of Yâo, called in the first
+Book of the Shû, 'the Four Mountains.' Other states were ruled by his
+descendants, particularly the great state of Khî. When it is said here
+that a spirit was sent down from the great mountains, and produced the
+birth of (the princes of) Fû and Shan, we have, probably, a legendary
+tradition concerning the birth of Yâo's minister, which was current
+among all his descendants; and with which we may compare the legends
+that have come under our notice about the supernatural births of the
+ancestors of the founders of the Houses of Shang and Kau. The character
+for mountains' in lines 1 and 3 is the same that occurs in the title of
+Yâo's minister. On the statement about the mountains sending 'down a
+spirit, Hwang Hsün, a critic of the Sung dynasty, says that it is merely
+a personification of the poet, to show how high Heaven had a mind to
+revive the fortunes of Kau, and that we need not trouble ourselves about
+whether there was such a spirit or not!]
+
+Shan Are the support of Kâu, Screens to all the states, Diffusing (their
+influence) over the four quarters of the kingdom.
+
+Full of activity is the chief of Shin, And the king would employ him to
+continue the services (of his fathers), With his capital in Hsieh [1],
+Where he should be a pattern to the states of the south. The king gave
+charge to the earl of Shâo, To arrange all about the residence of the
+chief of Shin, Where he should do what was necessary for the regions of
+the south, And where his posterity might maintain his merit.
+
+Of the services of the chief of Shan The foundation was laid by the earl
+of Shâo, Who first built the walls (of his city), And then completed his
+ancestral temple [2]. When the temple was completed, wide and grand, The
+king conferred on the chief of Shâo Four noble steeds, With the hooks
+for the trappings of the breast-bands, glittering bright[3].
+
+[1. Hsieh was in the present Fang Kâu of the department of Nan-yang.
+
+2. Compare with this the account given, in ode 3 of the first decade, of
+the settling of 'the ancient duke Than-fû' in the plain of Kâu. Here, as
+there, the great religious edifice, the ancestral temple, takes
+precedence of all other buildings in the new city.
+
+3. The steeds with their equipments were tokens of the royal favour,
+usually granted on occasions of investiture. The. conferring of them was
+followed immediately by the departure of the newly-invested prince to
+his charge.]
+
+
+        ODE 6, STANZAS 1 AND 7. THE KANG MIN.
+
+
+        CELEBRATING THE VIRTUES OF KUNG SHAN-FÛ, WHO APPEARS TO HAVE
+        BEEN ONE OF THE PRINCIPAL MINISTERS OF KING HSÜAN, AND HIS
+        DESPATCH TO THE EAST, TO FORTIFY THE CAPITAL OF TIM STATE OF KHÎ.
+
+Heaven, in giving birth to the multitudes of the people, To every
+faculty and relationship annexed its law. The people possess this normal
+nature, And they (consequently) love its normal virtue [1]. Heaven
+beheld the ruler of Kâu, Brilliantly affecting it by his conduct below,
+And to maintain him, its Son, Gave birth to Kung Shan-fû [2].
+
+Kung Shan-fû went forth, having sacrificed to the spirit of the road
+[3]. His four steeds were strong;
+
+[1. We get an idea of the meaning which has been attached to these four
+lines from a very early time by Mencius' quotation of them (VI, i, ch.
+6) in support of his doctrine of the goodness of human nature, and the
+remark on the piece which he 'attributes to Confucius, that 'the maker
+of it knew indeed the constitution (of our nature).' Every faculty,
+bodily or mental, has its function to fulfil, and every relationship its
+duty to be discharged. The function and the duty are the things which
+the human being has to observe:--the seeing clearly, for instance, with
+the eyes, and bearing distinctly with the ears; the maintenance of
+righteousness between ruler and minister, and of affection between
+parent and child. This is the 'normal nature,' and the 'normal virtue'
+is the nature fulfilling the various laws of its constitution.
+
+2 The connexion between these four lines and those that precede is
+this:--that while Heaven produces all men with the good nature there
+described, on occasions it produces others with virtue and powers in a
+super-eminent degree. Such an occasion was presented by the case of king
+Hsüan, and therefore, to mark its appreciation of him, and for his
+help,, it now produced Kung Shan-fû.
+
+3 This was a special sacrifice at the commencement of a journey, or of
+an expedition. See note 2 on p. 399.]
+
+His men were alert, He was always anxious lest he should not be equal to
+his commission; His steeds went on without stopping, To the tinkling of
+their eight bells. The king had given charge to Kung Shan-fû, To fortify
+the city there in the east.
+
+
+        ODE 7, STANZAS I AND PART OF 3. THE HAN YÎ.
+
+
+        CELEBRATING THE MARQUIS OF HAN:--HIS INVESTITURE, AND THE KING S
+        CHARGE TO HIM; THE GIFTS HE RECEIVED, AND THE PARTING FEAST AT
+        THE COURT; HIS MARRIAGE; THE EXCELLENCE OF HIS TERRITORY; AND
+        HIS SWAY OVER THE REGIONS OF THE NORTH.
+
+Only one line--the first of stanza 3--in this interesting piece serves
+to illustrate the religious practices of the time, and needs no further
+note than what has been given on the first line of stanza 7 in the
+preceding ode. The name of the marquisate of Han remains in the district
+of Han-khang, department of Hsî-an, Shen-hsî, in which also is mount Liang.
+
+Very grand is the mountain of Liang, Which was made cultivable by Yü.
+Bright is the way from it, (Along which came) the marquis of Han to
+receive investiture. The king in person gave the charge:--'Continue the
+services of your ancestors; Let not my charge to you come to nought. Be
+diligent early and late, And reverently discharge your duties:--So shall
+my appointment of you not change. Be a support against those princes who
+do not come to court, Thus assisting your sovereign.'
+
+When the marquis of Han left the court, he sacrificed to the spirit of
+the road. He went forth, and lodged for the night in Tû.
+
+
+        ODE 8, STANZAS 4 AND 5. THE KIANG HAN.
+
+
+        CELEBRATING AN EXPEDITION AGAINST THE SOUTHERN TRIBES OF THE
+        HWÂI, AND THE WORK DONE FOR THE KING IN THEIR COUNTRY, BY HÛ,
+        THE EARL OF SHÂO, WITH THE MANNER IN WHICH THE KING REWARDED
+        HIM, AND HE RESPONDED TO THE ROYAL FAVOUR.
+
+Hû was probably the same earl of Shâo, who is mentioned in ode 5, as
+building his capital of Hsieh for the new marquis of Shan. The lords of
+Shâo had been distinguished in the service of Kâu ever since the rise of
+the dynasty.
+
+The king gave charge to Hû of Shâo:--'You have everywhere made known
+(and carried out my orders). When (the kings) Wan and Wû received their
+appointment, The duke of Shâo was their strong support. You not (only)
+have a regard to me the little child But you try to resemble that duke
+of Shâo. You have commenced and earnestly displayed your merit; And I
+will make you happy.
+
+'I give you a large libation-cup of jade[1], And a jar of herb-flavoured
+spirits from the black millet[2]. I have made announcement to the
+Accomplished one[3], And confer on you hills, lands, and fields. In
+(Khî-)kâu shall you receive investiture, According as your ancestor
+received his.' Hû bowed with
+
+[1. See note 2 on p. 386.
+
+2. The cup and the spirits would be used by the earl when sacrificing in
+his ancestral temple. Compare the similar gift from king Khang to the
+duke of Kâu, in the Shû, p. 194. More substantial gifts are immediately
+specified.
+
+3. 'The Accomplished one' is understood to be king Wan (= 'the
+Accomplished king'). He was the founder of the Kâu dynasty. To him the
+kingdom had first come by the appointment and gift of Heaven. It was the
+duty therefore of his successors, in making grants of territory to
+meritorious officers, to announce them to him in Khî-kâu, the old
+territory of the family, and obtain, as it were, his leave for what they
+were doing.]
+
+his head to the ground (and said), 'May the Son of Heaven live for ever!'
+
+
+        ODE 10, STANZAS 1, 5, 6, AND 7. THE KAN ZANG.
+
+
+        THE WRITER DEPLORES, WITH AN APPEALING WAIL TO HEAVEN, THE
+        MISERY AND OPPRESSION THAT PREVAILED, AND INTIMATES THAT THEY
+        WERE CAUSED BY THE INTERFERENCE OF WOMEN AND EUNUCHS IN THE
+        GOVERNMENT.
+
+The king addressed in this piece was most probably Yû. It suits his
+character and reign.
+
+I look up to great Heaven, But it shows us no kindness. Very long have
+we been disquieted, And these great calamities are sent down (upon us).
+There is nothing settled in the country; Officers and people are in
+distress. Through the insects from without and from within, There is no
+peace or limit (to our misery). The net of crime is not taken up[1], And
+there is no peace nor cure (for our state).
+
+Why is it that Heaven is (thus) reproving (you)? Why is it that Heaven
+is not blessing (you)? You neglect your great barbarian (foes), And
+regard me with hatred. You are regardless of the evil omens (that abound
+[2]), And your demeanour is all unseemly. (Good) men are going away, And
+the country is sure to go to ruin.
+
+Heaven is letting down its net, And many (are the calamities in it).
+(Good) men are going away, And my heart is sorrowful. Heaven is letting down
+
+[1. By 'the net of crime' we are to understand the multitude of penal
+laws, to whose doom people were exposed. In stanza 6, Heaven is
+represented as letting it down.
+
+2. Compare ode 9 of the fourth decade in the former Part.]
+
+its net, And soon (all will be caught in it). (Good) men are going away,
+And my heart is sad.
+
+Right from the spring comes the water bubbling, Revealing its depth. The
+sorrow of my heart,--Is it (only) of to-day? Why were these things not,
+before me? Or why were they not after me? But mysteriously great Heaven
+Is able to strengthen anything. Do not disgrace your great ancestors
+This will save your posterity[1].
+
+
+        ODE 11, STANZAS 1 AND 2. THE SHÂO MIN.
+
+
+        THE WRITER APPEALS TO HEAVEN, BEMOANING THE MISERY AND RUIN
+        WHICH WERE GOING ON, AND SHOWING HOW THEY WERE DUE TO THE KING'S
+        EMPLOYMENT OF MEAN AND WORTHLESS CREATURES.
+
+Compassionate Heaven is arrayed in angry terrors. Heaven is indeed
+sending down ruin, Afflicting us with famine, So that the people are all
+wandering fugitives. In the settled regions, and on the borders, all is
+desolation.
+
+Heaven sends down its net of crime;--Devouring insects, who weary and
+confuse men's minds, Ignorant, oppressive, negligent, Breeders of
+confusion, utterly perverse:--These are the men employed.
+
+[1. The writer in these concluding lines ventures to summon the king to
+repentance, and to hold out a hope that there might come a change in
+their state. He does this, believing that all things are possible with
+Heaven.]
+
+
+    IV. LESSONS FROM THE STATES.
+
+
+    ODES AND STANZAS ILLUSTRATING THE RELIGIOUS VIEWS AND PRACTICES OF
+    THE WRITERS AND THEIR TIMES.
+
+IT has been stated in the Introduction, p. 276, that the first Part of
+the Shih, called the Kwo Fang, or 'Lessons from the States,' consists of
+160 pieces, descriptive of manners and events in several of the feudal
+states into which the kingdom of Kâu was divided. Nearly all of them are
+short; and the passages illustrating the religious views and practices
+of their times are comparatively few. What passages there are, however,
+of this nature will all be found below. The pieces are not arranged in
+decades, as in the Odes of the Kingdom, but in Books, under the names of
+the states in which they were produced.
+
+Although the Kwo Fang form, as usually published, the first Part of the
+Shih, nearly all of them are more recent in their origin than the pieces
+of the other Parts. They bring us face to face with the states of the
+kingdom, and the ways of their officers and people for several centuries
+of the dynasty of Kâu.
+
+
+      BOOK II. THE ODES OF SHÂO AND THE SOUTH.
+
+THE Shû and previous portions of the Shih have made us familiar with
+Shâo, the name of the appanage of Shih, one of the principal ministers
+at the court of Kâu in the first two reigns of the dynasty. The site of
+the city of Shâo was in the present department of Fang-khiang, Shen-hsî.
+The first possessor of it, along with the still more famous duke of Kâu,
+remained at court, to watch over the fortunes of the new dynasty. They
+were known as 'the highest dukes' and 'the two great chiefs,' the duke
+of Kâu having charge of the eastern portions of the kingdom, and the
+other of the western. The pieces in this Book are supposed to have been
+produced in Shâo, and the principalities south of it within his
+jurisdiction, by the duke.
+
+
+        ODE 2. THE ZHÂI FAN.
+
+
+        CELEBRATING THE INDUSTRY AND REVERENCE OF A PRINCE'S WIFE,
+        ASSISTING HIM IN SACRIFICING.
+
+We must suppose the ladies of a harem, in one Of the states of the
+south, admiring and praising in these simple stanzas the way in which
+their mistress discharged her duties. A view of the ode maintained by
+many is that the lady gathered the southernwood, not to use it in
+sacrificing, but in the nurture, of the silkworms under her care; but
+the evidence of the characters in the text is, on the whole, in favour
+of the more common view. Constant reference is made to the piece by
+Chinese moralists, to show that the most trivial things are accepted in
+sacrifice, when there are reverence and sincerity in the presenting of them.
+
+One critic asked Kû Hsî whether it was conceivable that the wife of a
+prince did herself what is here related, and he replied that the poet
+said so. Another has observed that if the lady ordered and employed
+others, it was still her own doing. But that the lady did it herself is
+not incredible, when we consider the simplicity of those early times, in
+the twelfth century B.C.
+
+She gathers the white southernwood, By the ponds, on the islets. She
+employs it, In the business of our prince.
+
+She gathers the white southernwood, Along the streams in the valleys.
+She employs it, In the temple [1] of our prince.
+
+[1. If the character here translated 'temple' had no other signification
+but that, there would-be an end of the dispute about the meaning of the
+piece. But while we find it often used- of the ancestral temple, it may
+also mean any building, especially one of a large and public character,
+such as a palace or. mansion; and hence some contend that it should be
+interpreted here of 'the silkworm house.' We are to conceive of the
+lady, after, having gathered the materials for sacrificial use, then
+preparing them according to rule, and while it is yet dark on the
+morning of the -sacrificial day, going with them into the temple, and
+setting them forth in their proper vessels and places.]
+
+With head-dress reverently rising aloft, Early, while yet it is night,
+she is in the prince's (temple). In her head-dress, slowly retiring, She
+returns (to her own apartments).
+
+
+        ODE 4. THE ZHÂI PIN.
+
+
+        CELEBRATING THE DILIGENCE AND REVERENCE OF THE YOUNG WIFE OF AN
+        OFFICER, DOING HER PART IN SACRIFICIAL OFFERINGS.
+
+She gathers the large duckweed, By the banks of the stream in the
+southern valley. She gathers the pondweed, In those pools left by the
+floods.
+
+She deposits what she gathers, In her square baskets and round ones. She
+boils it, In her tripods and pans.
+
+She sets forth her preparations, Under the window in the ancestral
+chamber[1]. Who superintends the business? It is (this) reverent young lady.
+
+[1. 'The ancestral chamber' was a room behind the temple of the family,
+dedicated specially to the ancestor of the officer whose wife is the
+subject of the piece. The princes of states were succeeded, as a rule,
+by the eldest son of the wife proper. Their sons by other wives were
+called 'other sons.' The eldest son by the wife proper of one of them
+became the 'great ancestor' of the clan descended from him, and 'the
+ancestral chamber' was an apartment dedicated to him. Mâo and other
+interpreters, going on certain statements as to the training of
+daughters in the business of sacrificing in this apartment for three
+months previous to their marriage, contend that the lady spoken of here
+was not yet married, but was only undergoing this preparatory education.
+It is not necessary, however, to adopt this interpretation. The lady
+appears doing the same duties as the wife in the former piece.]
+
+
+      BOOK III. THE ODES OF PHEI.
+
+WHEN king Wû overthrew the dynasty of Shang, the domain of its kings was
+divided into three portions, the northern portion being called Phei, the
+southern Yung, and the eastern Wei, the rulers of which last in course
+of time absorbed the other two. It is impossible to say why the old
+names were retained in the arrangement of the odes in this Part of the
+Shih, for it is acknowledged on all hands that the pieces in Books iii
+and iv, as well as those of Book v, are all odes of Wei.
+
+
+        ODE 4. THE ZAH YÜEH.
+
+
+        SUPPOSED TO BE THE COMPLAINT AND APPEAL OF KWANG KIANG, A
+        MARCHIONESS OF WEI, AGAINST THE BAD TREATMENT SHE RECEIVED FROM
+        HER HUSBAND.
+
+All the Chinese critics give this interpretation of the piece. Kwang
+Kiang was a daughter of the house of Khî, about the middle of the eighth
+century B.C., and was married to the marquis Yang, known in history as
+'duke Kwang,' of Wei. She was a lady of admirable character, and
+beautiful; but her husband proved faithless and unkind. In this ode she
+makes her subdued moan, appealing to the sun and moon, as if they could
+take cognizance of the way in which she was treated. Possibly, however,
+the addressing those bodies may simply be an instance of prosopopoeia.
+
+O sun, O moon, Which enlighten this lower earth! Here is this man, Who
+treats me not according to the ancient rule. How can he get his mind
+settled? Would he then not regard me?
+
+O sun, O moon, Which overshadow this lower earth! Here is this man, Who
+will not be friendly with me. How can he get his mind settled? Would he
+then not respond to me?
+
+O sun, O moon, Which come forth from the east! Here is this man, With
+virtuous words, but really not good. How can he get his mind settled?
+Would he then allow me to be forgotten?
+
+O sun, O moon, From the east that come forth! O father, O mother, There
+is no sequel to your nourishing of me. How can he get his mind settled?
+Would he then respond tome contrary to all reason?
+
+
+        ODE 15, STANZA 1. THE PEI MAN.
+
+
+        AN OFFICER OF WEI SETS FORTH HIS HARD LOT, THROUGH DISTRESSES
+        AND THE BURDENS LAID UPON HIM, AND HIS SILENCE UNDER IT IN
+        SUBMISSION TO HEAVEN.
+
+I go out at the north gate, With my heart full of sorrow. Straitened am
+I and poor, And no one takes knowledge of my distress. So it is! Heaven
+has done it[1];--What then shall I say?
+
+
+      BOOK IV. THE ODES OF YUNG.
+
+See the preliminary note on p. 433.
+
+
+        ODE 1. THE PAI KÂU.
+
+
+        PROTEST OF A WIDOW AGAINST BEING URGED TO MARRY AGAIN, AND HER
+        APPEAL TO HER MOTHER AND TO HEAVEN.
+
+THIS piece, it is said, was made by Kung Kiang, the widow of Kung-po,
+son of the marquis Hsî Of Wei (B.C. 855-814). Kung-po having died an
+early death, her parents (who must have been the marquis of Khî and his
+wife or one of the ladies of his harem) wanted to force her to a second
+marriage, against which she protests. The ode was preserved, no doubt,
+as an example of
+
+[1. The 'Complete Digest of Comments on the Shih' warns its readers not
+to take 'Heaven' here as synonymous with Ming, 'what is decreed or
+Commanded.' The writer does not go on to define the precise idea which
+he understood the character to convey. This appears to be what we often
+mean by 'Providence,' when we speak of anything permitted, rather than
+appointed, by the supreme ruling Power.]
+
+what the Chinese have always considered a great virtue,--the refusal of
+a, widow to marry again.
+
+It floats about, that boat of cypress wood, There in the middle of the
+Ho [1]. With his two tufts of hair falling over his forehead [2], He was
+my mate; And I swear that till death I will have no other. O mother, O
+Heavens[3], Why will you not understand me?
+
+It floats about, that boat of cypress wood, There by the side of the Ho.
+With his two tufts of hair falling over his forehead, He was my only
+one; And I swear that till death I will not do the evil thing. O mother,
+O Heaven, Why will you not understand me?
+
+
+        ODE 3, STANZA 2. THE KÜN-DZE KIEH LÂO.
+
+
+        CONTRAST BETWEEN THE BEAUTY AND SPLENDOUR OF HSÜAN KIANG AND HER
+        VICIOUSNESS.
+
+Hsüan Kiang was a princess of Khî, Who, towards the close of the seventh
+century B.C., became wife to the marquis of Wei, known as duke Hsüan.
+She was beautiful and unfortunate, but various things are related of her
+indicative of the grossest immoralities prevailing in the court of Wei.
+
+How rich and splendid Is her pheasant-figured
+
+[1. These allusive lines, probably, indicate the speaker's widowhood,
+Which left her like 'a boat floating about on the water.'
+
+2. Such was the mode in which the hair was kept, while a boy or young
+man's parents were alive, parted into two tufts from the pia mater, and
+brought down as low as the eyebrows on either side of the forehead.
+
+3. Mâo, thought that the lady intended her father by 'Heaven;' while Kû
+held that her father may have been dead, and that the mother is called
+Heaven, with reference to the kindness and protection that she ought to
+show. There seems rather to be in the term a wild, and not very
+intelligent, appeal to the supreme Power in heaven.]
+
+robe[1]! Her black hair in masses like clouds, No false locks does she
+descend to. There are her earplugs of jade, Her comb-pin of ivory, And
+her high forehead, so white. She appears like a visitant from heaven!
+She appears like a goddess[2].
+
+
+        ODE 6, STANZAS 1 AND 2. THE TING KIH FANG KÛNG.
+
+
+        CELEBRATING THE PRAISE OF DUKE WIN;--HIS DILIGENCE, FORESIGHT,
+        USE OF DIVINATION, AND OTHER QUALITIES.
+
+The state of Wei was reduced to extremity by an irruption of some
+northern hordes in B.C. 660, and had nearly disappeared from among the
+states of Kau. Under the marquis Wei, known in history as duke Wan, its
+fortunes revived, and he became a sort of second founder of the state.
+
+When Ting culminated (at night-fall)[3] He began to build the palace at
+Khû [4], Determining
+
+[1. The lady is introduced arrayed in the gorgeous robes worn by the
+princess of a state in the ancestral temple.
+
+2 P. Lacharme translated these two concluding lines by 'Tu primo aspectu
+coelos (pulchritudine), et imperatorem (majestate) adaequas,' without
+any sanction of the Chinese critics; and moreover there was no Tî (###)
+in the sense of imperator then in China. The sovereigns of Kau were Wang
+or kings. Kû Hsî expands the lines thus:--'Such is the beauty of her
+robes and appearance, that beholders are struck with awe, as if she were
+a spiritual being.' Hsü Khien (Yüan dynasty) deals with them thus:--With
+such splendour of beauty and dress, how is it that she is here? She has
+come down from heaven I She is a spiritual being!'
+
+3 Ting is the name of a small space in the heavens, embracing /alpha/
+Markab and another star of Pegasus. Its culminating at night-fall was
+the signal that the labours of husbandry were over for the year, and
+that building operations should be taken in hand. Great as was the
+urgency for the building of his new capital, duke Win would not take it
+in hand till the proper time for such a labour was arrived.
+
+4 Khû, or Khû-khiû, was the new capital of Wei, in the present district
+of Khang-wû, department Zhâo-kâu, Shan-tung.]
+
+its aspects by means of the sun. He built the palace at Khû. He planted
+about it hazel and chesnut trees, The Î, the Thung, the Dze, and the
+varnish tree. Which, when cut down, might afford materials for lutes.
+
+He ascended those old walls, And thence surveyed (the site of) Khû. He
+surveyed Khû and Thang[1], With the lofty hills and high elevations
+about. He descended and examined the mulberry trees. He then divined by
+the tortoise-shell, and got a favourable response [2]; And thus the
+issue has been truly good.
+
+
+      BOOK V. THE ODES OF WEI.
+
+IT has been said on the title of Book iii, that Wei at first was the
+eastern portion of the old domain of the kings of Shang. With this a
+brother of king Wû, called Khang-shû, was invested. The principality was
+afterwards increased by the absorption of Phei and Yung. It came to
+embrace portions of the present provinces of Kih-lî, Shan-tung, and
+Ho-nan. It outlasted the dynasty of Kâu itself, the last prince of Wei
+being reduced to the ranks of the people only during the dynasty of Khin.
+
+
+        ODE 4, STANZAS I AND 2. THE MANG.
+
+
+        AN UNFORTUNATE WOMAN, WHO HAD BEEN SEDUCED INTO AN IMPROPER
+        CONNEXION, NOW CAST OFF, RELATES AND BEMOANS HER SAD CASE.
+
+An extract is given from the pathetic history here related, because it
+shows how divination was used among the common people, and entered
+generally into the ordinary affairs of life.
+
+A simple-looking lad you were, Carrying cloth
+
+[1. Thang was the name of a town, evidently not far from Khû.
+
+2. We have seen before how divination was resorted to on occasion of new
+undertakings, especially in proceeding to rear a city.]
+
+to exchange it for silk. (But) you came not so to purchase silk;-You
+came to make proposals to me. I convoyed you through the Khî [1], As far
+as Tun-khiû [2], 'It is not I,' (I said), 'who would protract the time;
+But you have had no good go-between. I pray you be not angry, And let
+autumn be the time.'
+
+I ascended that ruinous wall, To look towards Fû-kwan [3]; And when I
+saw (you) not (coming from) it, My tears flowed in streams. When I did
+see (you coming from) Fû-kwan, I laughed and I spoke. You had consulted,
+(you said), the tortoiseshell and the divining stalks, And there was
+nothing unfavourable in their response [4]. 'Then come,' (I said), 'with
+your carriage, And I will remove with my goods.'
+
+
+      BOOK VI. THE ODES OF THE ROYAL DOMAIN.
+
+KING Wan, it has been seen, had for his capital the city of Fang, from
+which his son, king Wû, moved the seat of government to Hâo. In the time
+of king Khang, a city was built by the duke
+
+[1. The Khî was a famous river of Wei.
+
+2. Tun-khiû was a well-known place--'the mound or height of Tun'-south
+of the Wei.
+
+'Fû-kwan must have been the place where the man lived, according to Kû.
+Rather, it must have been a pass (Fû-kwan may mean 'the gate or pass of
+Fû'), through which he would come, and was visible from near the
+residence of the woman.
+
+4 Ying tâ observes that the man had never divined about the matter, and
+said that he had done so only to complete the process of seduction. The
+critics dwell on the inconsistency of divination being resorted to in
+such a case:--'Divination is proper only if used in reference to what is
+right and moral.']
+
+of Kâu, near the present Lo-yang, and called 'the eastern capital.'
+Meetings of the princes of the states assembled there; but the court
+continued to be held at Hâo till the accession of king Phing in B.C.
+770. From that time, the kings of Kâu sank nearly to the level of the
+princes of the states, and the poems collected in their domain were
+classed among the 'Lessons of Manners from the States,' though still
+distinguished by the epithet 'royal' prefixed to them.
+
+
+        ODE 1, STANZA 1. THE SHÛ-LÎ.
+
+
+        AN OFFICER DESCRIBES HIS MELANCHOLY AND REFLECTIONS ON SEEING
+        THE DESOLATION OF THE OLD CAPITAL OF KAU, MAKING HIS MOAN TO
+        HEAVEN BECAUSE OF IT.
+
+There is no specific mention of the old. capital of Kâu in the piece,
+but the schools of Mâo and Kû are agreed in this interpretation, which
+is much more likely than any of the others that have been proposed.
+
+There was the millet with its drooping heads; There was the sacrificial
+millet coming into blade[1]. Slowly I moved about, In my heart
+all-agitated. Those who knew me said I was sad at heart. Those who did
+not know me, Said I was seeking for something. O thou distant and azure
+Heaven[2]! By what man was this (brought about)[3]?
+
+[1. That is, there where the ancestral temple and other grand buildings
+of Hâo had once stood.
+
+2. 'He cried out to Heaven,' says Yen Zhan, 'and told (his distress),
+but he calls it distant in its azure brightness, lamenting that his
+complaint was not heard.' This is, probably, the correct explanation of
+the language. The speaker would by it express his grief that the dynasty
+of Kâu and its people were abandoned and uncared for by Heaven.
+
+3. Referring to king Yû, whose reckless course had led to the
+destruction of Hâo by the Zung, and in a minor degree to his son, king
+Phing, who had subsequently removed to the eastern capital.]
+
+
+        ODE 9, STANZAS 1 AND 3. THE TÂ KÜ.
+
+
+        A LADY EXCUSES HERSELF FOR NOT FLYING TO HER LOVER BY HER FEAR
+        OF A SEVERE AND VIRTUOUS MAGISTRATE, AND SWEARS TO HIS THAT SHE
+        IS SINCERE IN HER ATTACHMENT TO HIM.
+
+His great carriage rolls along, And his robes of rank glitter like the
+young sedge. Do I not think of you? But I am afraid of this officer, and
+dare not (fly to you).
+
+While living we may have to occupy different apartments; But, when dead,
+we shall share the same grave. If you say that I am not sincere, By the
+bright sun I swear that I am[1].
+
+
+      BOOK X. THE, ODES OF THANG.
+
+THE odes of Thang were really the odes of Zin, the greatest of the fiefs
+of Kâu until the rise of Khin. King Khang, in B.C. 1107, invested his
+younger brother, called Shû-yü, with the territory where Yâo was
+supposed to have ruled anciently as the marquis of Thang, in the present
+department of Thâi-yüan, Shan-hsî, the fief retaining that ancient name.
+Subsequently the name of the state was changed to Zin, from the river
+Zin in the southern part of it.
+
+
+        ODE, 8, STANZA 1. THE PÂO YÜ.
+
+
+        THE MEN OF ZIN, CALLED OUT TO WARFARE BY THE KING'S ORDER, MOURN
+        OVER THE CONSEQUENT SUFFERING OF THEIR PARENTS, AND LONG FOR
+        THEIR RETURN TO THEIR ORDINARY AGRICULTURAL PURSUITS, MAKING
+        THEIR APPEAL TO HEAVEN.
+
+Sû-sû go the feathers of the wild geese, As
+
+[1. In the 'Complete Digest' this oath is expanded in the following
+way:--'These words are from my heart. If you think that they are not
+sincere, there is (a Power) above, like the bright sun, observing
+me;--how should my words not be sincere?']
+
+they settle on the bushy oaks[1]. The king's affairs must not be slackly
+discharged, And (so) we cannot plant our millets;--What will our parents
+have to rely on? O thou distant and azure Heaven [2]! When shall we be
+in our places again?
+
+
+        ODE 11. THE KO SHANG.
+
+
+        A WIFE MOURNS THE DEATH OF HER HUSBAND, REFUSING TO BE
+        COMFORTED, AND DECLARES THAT SHE WILL CHERISH HIS MEMORY TILL
+        HER OWN DEATH.
+
+It is supposed that the husband whose death is bewailed in this piece
+had died in one of the military expeditions of which duke Hsien (B.C.
+676-651) was fond. It may have been so, but there is nothing in the
+piece to make us think of duke Hsien. I give it a place in the volume,
+not because of the religious sentiment in it, but because of the absence
+of that sentiment, Where we might expect it. The lady shows the grand
+virtue of a Chinese widow, in that she will never marry again. And her
+grief would not be assuaged. The days would all seem long summer days,
+and the nights all long winter nights; so that a hundred long years
+would seem to drag their slow course, But there is not any hope
+expressed of a re-union with her husband in another state. The 'abode'
+and the 'chamber' of which she speaks are to be understood of his grave;
+and her thoughts do not appear to go beyond it.
+
+The dolichos grows, covering the thorn trees; The convolvulus spreads
+all over the waste [3]. The
+
+[1. Trees are not the proper. place for geese to rest on; and the
+attempt to do so is productive of much noise and trouble to the birds.
+The lines would seem to allude to the hardships of the soldiers' lot,
+called from their homes to go on a distant expedition.
+
+2. See note 2 on ode I of Book vi, where Heaven is appealed to in the
+same language.
+
+3. These two lines are taken as allusive, the speaker being led by the
+sight of the weak plants supported by the trees, shrubs, and tombs, to
+think of her own desolate, unsupported condition. But they may also be
+taken as narrative, and descriptive of the battleground, where her
+husband had met his death.]
+
+man of my admiration is no more here;--With whom can I dwell? I abide alone.
+
+The dolichos grows, covering the jujube trees; The convolvulus spreads
+all over the tombs. The man of my admiration is no more here;--With whom
+can I dwell? I rest alone.
+
+How beautiful was the pillow of horn! How splendid was the embroidered
+coverlet[1]! The man of my admiration is no more here;--With whom can I
+dwell? Alone (I wait for) the morning.
+
+Through the (long) days of summer, Through the (long) nights of winter
+(shall I be alone), Till the lapse of a hundred years, When I shall go
+home to his abode.
+
+Through the (long) nights of winter, Through the (long) days of
+summer(shall I be alone), Till the lapse of a hundred years, When I
+shall go home to his chamber.
+
+
+      BOOK XI. THE ODES OF KHIN.
+
+THE state of Khin took its name from its earliest principal city, in the
+present district of Khing-shui, in Khin Kau, Kan-sû. Its chiefs claimed
+to be descended from Yî, who appears in the Shû as the forester of Shun,
+and the assistant of the great Yü in his labours on the flood of Yâo.
+The history of his descendants is very imperfectly related till we come
+to a Fei-Dze, who had charge of the herds of horses belonging to king
+Hsiâo (B.C. 90989.5), and in consequence of his good services. was
+invested with
+
+[1. These things had been ornaments of the bridal chamber; and as the
+widow thinks of them, her grief becomes more intense.]
+
+the small territory of Khin, as an attached state. A descendant of his,
+known as duke Hsiang, in consequence of his loyal services, when the
+capital was moved to the cast in B.C. 770, was raised to the dignity of
+an earl, and took his place among the great feudal princes of the
+kingdom, receiving also a large portion of territory, which included the
+ancient capital of the House of Kâu. In course of time Khin, as is well
+known, superseded the dynasty of Kâu, having gradually moved its capital
+more and more to the east. The people of Khin were, no doubt, mainly
+composed of the wild tribes of the west.
+
+
+        ODE 6, STANZA 1. THE HWANG NIÂO.
+
+
+        LAMENT FOR THREE WORTHIES OF KHIN, WHO WERE BURIED IN THE SAME
+        GRAVE WITH DUKE MÛ.
+
+There is no difficulty or difference in the interpretation of this
+piece; and it brings us down to B.C. 621. Then died duke Mû, after
+playing an important part in the north-west of China for thirty-nine
+years. The Zo Kwan, under the sixth year of duke Wan, makes mention of
+Mû's requiring that the three brothers here celebrated should be buried
+with him, and of the composition of this piece in consequence. Sze-mâ
+Khien says that this barbarous practice began with Mû's predecessor,
+with whom sixty-six persons were buried alive, and that one hundred and
+seventy-seven in all were buried with Mû. The death of the last
+distinguished man of the House of Khin, the emperor [1], was
+subsequently celebrated by the entombment with him of all the inmates of
+his harem.
+
+They flit about, the yellow birds, And rest upon the jujube trees [1].
+Who followed duke Mû in the grave? Dze-kü Yen-hsî. And this Yen-hsî Was
+a man above a hundred. When he came to the
+
+[1. It is difficult to see the relation between these two allusive lines
+and the rest of the stanza. Some say that it is this,-that the people
+loved the three victims as they liked the birds; others that the birds
+among the trees were in their proper place,--very different from the
+brothers in the grave of duke Mû.]
+
+grave, He looked terrified and trembled. Thou azure Heaven there! Could
+he have been redeemed, We would have given a hundred (ordinary) men for
+him[1].
+
+
+      BOOK XV. THE ODES OF PIN.
+
+DUKE Liû, an ancestor of the Kâu family, made a settlement, according to
+its traditions, in B.C. 1797, in Pin, the site of which is pointed out,
+90 lî to the west of the present district city of San-shui, in Pin Kau,
+Shen-hsî, where the tribe remained till the movement eastwards of
+Than-fû, celebrated in the first decade of the Major Odes of the
+Kingdom, ode 3. The duke of Kâu, during the minority of king Khang,
+made, it is supposed, the first of the pieces in this Book, describing
+for the instruction of the young monarch, the ancient ways of their
+fathers in Pin; and subsequently sonic one compiled other, odes made by
+the duke, and others also about him, and brought them together under the
+common name of 'the Odes of Pin.'
+
+
+        ODE 1, STANZA 8. THE KHÎ YÜEH.
+
+
+        DESCRIBING LIFE IN PIN IN THE OLDEN TIME; THE PROVIDENT
+        ARRANGEMENTS THERE TO SECURE THE CONSTANT SUPPLY OF FOOD AND
+        RAIMENT,--WHATEVER WAS NECESSARY FOR THE SUPPORT AND COMFORT OF
+        THE PEOPLE.
+
+If the piece was made, as the Chinese critics all suppose, by the duke
+of Kâu, we must still suppose that he writes in the person of an old
+farmer or yeoman of Pin. The picture which it gives of the manners of
+the Chinese people, their thrifty, provident ways, their agriculture and
+weaving, nearly 3,700 years ago, is
+
+[1. This appeal to Heaven is like what we met with in the first of the
+Odes of the Royal Domain, and the eighth of those of Thang.]
+
+full of interest; but it is not till we come to the concluding stanza
+that we find anything bearing on their religious practices.
+
+In the days of (our) second month, they hew out the ice with harmonious
+blows [1]; And in those of (our) third month, they convey it to the
+ice-houses, (Which they open) in those of (our) fourth, early in the
+morning A lamb having been offered in sacrifice with scallions[2]. In
+the ninth month, it is cold, with frost. In the tenth month, they sweep
+clean their stack-sites. (Taking) the two bottles of spirits to be
+offered to their ruler, And having killed their lambs and sheep, They go
+to his hall, And raising
+
+[1. They went for the ice to the deep recesses of the hills, and
+wherever it was to be found in the best condition.
+
+2.. It is said in the last chapter of 'the Great Learning,' that 'the
+family which keeps its stores of ice does not rear cattle or sheep,'
+meaning that the possessor of an ice-house must be supposed to be very
+wealthy, and above the necessity of increasing his means in the way
+described. Probably, the having ice-houses by high ministers and heads
+of clans was an innovation on the earlier custom, according to which
+such a distinction was proper only to the king, or the princes of
+states, on whom it devolved as I the fathers of the people,' to impart
+from their stores in the hot season as might be necessary. The third and
+fourth lines of this stanza are to be understood of what was done by the
+orders of the ruler of the tribe of Kâu in Pin. In the Official Book of
+Kâu, Part 1, ch. 5, we have a description of the duties of 'the
+Providers of Ice,' and the same subject is treated in the sixth Book of
+'the Record of Rites,' sections 2 and 6. The ice having been collected
+and stored in winter, the ice-houses were solemnly opened in the spring.
+A sacrifice was offered to 'the Ruler of Cold, the Spirit of the Ice'
+and of the first ice brought forth an offering was set out in the
+apartment behind the principal hall of the ancestral temple. A sacrifice
+to the same Ruler of Cold, it is said, had also been offered when the
+ice began to be collected. The ceremony may be taken as an illustration
+of the manner in which religious services entered into the life of the
+ancient Chinese.]
+
+the cup of rhinoceros horn, Wish him long life,--that he may live for
+ever[1].
+
+[1. The custom described in the five concluding lines is mentioned to
+show the good and loyal feeling of the people of Pin towards their chief
+Having finished all the agricultural labours of the year, and being now
+prepared to enjoy the results of their industry, the first thing they do
+is to hasten to the hall of their ruler, and ask him to share in their
+joy, and express their loyal wishes for his happiness.]
+
+
+
+
+
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