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.
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 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.