Classique des vers
- Langue:
- anglais
- Traduction:
- James Legge
- État:
- Œuvre complète
- Paternité:
- Anonyme ou composite
- État du texte:
- Aucun bruit de numérisation détecté (mesure automatique sur tout le texte, non vérifiée à la main)
- Étendue:
- ~55 200 mots · 262 passages
Citer cette œuvre
- APAShijing. (n.d.). The Book of Poetry (Shih King, Legge) [Classique des vers] (James Legge, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/fr/works/shijing/the-book-of-poetry-shih-king-legge
- MLAShijing. The Book of Poetry (Shih King, Legge) [Classique des vers]. Translated by James Legge. Digital reproduction, SigPhi, https://sigphiai.com/fr/works/shijing/the-book-of-poetry-shih-king-legge.
- ChicagoShijing. The Book of Poetry (Shih King, Legge) [Classique des vers]. Translated by James Legge. Digital reproduction, SigPhi. https://sigphiai.com/fr/works/shijing/the-book-of-poetry-shih-king-legge.
Référence de l'édition que reproduit SigPhi : SigPhi en est la reproduction numérique, pas l'éditeur. L'année de l'édition ne figure pas dans les métadonnées (d'où « n.d. ») et le traducteur n'apparaît que lorsqu'il est connu.
De quoi il s'agit
Le Shijing, Livre des odes, traduit par James Legge.
Contexte et histoire
Trois cent cinq poèmes recueillis entre le XIe et le VIIe siècle avant notre ère : chansons paysannes, hymnes de cour et pièces rituelles. C'est l'un des Cinq Classiques et le livre que Confucius cite le plus ; dans les Entretiens, qui ne l'a pas étudié « n'a rien à dire ». La version de Legge, du XIXe siècle, reste la complète de référence en anglais.
Contexte éditorial, non une source citable : contrairement aux passages de l'œuvre, ces données ne peuvent pas être vérifiées dans le corpus.
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.…