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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I 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 ? That is, to withdraw and give place to a more worthy sovereign. ; * This was the border sacrifice to God, when H4u-éi 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. * See note 2 on p. 371. “ See note 1 on p. 356. ODEs. |THE MAJOR ODES OF THE KINGDOM. 423 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 ?’ Ope 5, Stanzas 1, 2, anp 4. Tue Sune KAo, CELEBRATING THE APPOINTMENT BY KING HSUAN 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 Hsiian 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 KAQ, whose lords had 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) FQ and Shan’. Fd and 1 Shan was a small marquisate, a part of what is the present department of Nan-yang, Ho-nan. Fd, which was also called Li, was another small territory, not far from Shan. The princes of both were Kiangs, descended from the chief minister of Y4o, called in the first Book of the Shi, ‘the Four Mountains.’ Other states were ruled by his descendants, particularly the great state of Khi. When it is said here that a spirit was sent down from the great mountains, and produced the birth of (the princes of) FQ and Shan, we have, probably, a legendary tradition concerning the birth of Yao’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 Xau. The character for 424 . THE SHIH KING. DECADE III. Shan Are the support of K4u, Screens to all the states, Diffusing (their influence) over the four quarters of the kingdom. \
2The character for 424 . THE SHIH KING. DECADE III. Shan Are the support of K4u, Screens to all the states, Diffusing (their influence) over the four quarters of the kingdom. \ Full of activity is the chief of Shan, And the king would employ him to continue the services (of his fathers), With his capital in Hsieh?, Where he should be a pattern to the states of the south. The king gave charge to the earl of Sh4o, To arrange all about the residence of the chief of Shan, 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 Shin The foundation was laid by the earl of Sh4o, Who first built the walls (of his city), And then completed his ancestral temple?. When the temple was completed, wide and grand, The king conferred on the chief of Shaéo Four noble steeds, With the hooks for the trappings of the breast-bands, glittering bright °. ‘ mountains’ in lines 1 and 3 is the same that occurs in the title of Y4o's minister, On the statement about the mountains sending down a spirit, Hwang Hstin, 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.’ 1 Hsieh was in the present Fang au of the department of Nan-yang. * Compare with this the account given, in ode 3 of the first decade, of the settling of ‘the ancient duke Than-f@’ in the plain of Kau. Here, as there, the great religious edifice, the ancestral temple, takes precedence of all other buildings in the new city. 8 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. THE MAJOR ODES OF THE KINGDOM. 425 Ope 6, Stanzas 1 AND 7. Tue KANG Mun. CELEBRATING THE VIRTUES OF XUNG SHAN-F(), WHO APPEARS TO HAVE BEEN ONE OF THE PRINCIPAL MINISTERS OF KING HSUAN, AND HIS DESPATCH TO THE EAST, TO FORTIFY THE CAPITAL OF THE STATE OF KHf%. 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}. Heaven beheld the ruler of X4u, Brilliantly affecting it by his conduct below, And to maintain him, its Son, Gave birth to Kung Shan-fd * Kung Shan-fa went forth, having sacrificed to the spirit of the road*. His four steeds were strong;
3Heaven beheld the ruler of X4u, Brilliantly affecting it by his conduct below, And to maintain him, its Son, Gave birth to Kung Shan-fd * Kung Shan-fa went forth, having sacrificed to the spirit of the road*. 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 hearing 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. * 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 Hsiian, and therefore, to mark its appreciation of him, and for his help, it now produced Kung Shan-fa. 5 This was a special sacrifice at the commencement of a journey, or of an expedition. See note 2 on p. 399. 426 THE SHIH KING. DECADE III. 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-fa, To fortify the city there in the east. Ope 7, STanzas 1 AND PART OF 3. THE Han Yi. 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 TERRI- TORY; 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-&44ng, department of Hsf-an, Shen-hsi, in which also is mount Liang. Very grand is the mountain of Liang, Which was made cultivable by Yi. 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. Bea support against those princes who do not come to court, Thus assisting your sovereign.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I 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 ? That is, to withdraw and give place to a more worthy sovereign. ; * This was the border sacrifice to God, when H4u-éi 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. * See note 2 on p. 371. “ See note 1 on p. 356. ODEs. |THE MAJOR ODES OF THE KINGDOM. 423 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 ?’ Ope 5, Stanzas 1, 2, anp 4. Tue Sune KAo, CELEBRATING THE APPOINTMENT BY KING HSUAN 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 Hsiian 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 KAQ, whose lords had 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) FQ and Shan’. Fd and 1 Shan was a small marquisate, a part of what is the present department of Nan-yang, Ho-nan. Fd, which was also called Li, was another small territory, not far from Shan. The princes of both were Kiangs, descended from the chief minister of Y4o, called in the first Book of the Shi, ‘the Four Mountains.’ Other states were ruled by his descendants, particularly the great state of Khi. When it is said here that a spirit was sent down from the great mountains, and produced the birth of (the princes of) FQ and Shan, we have, probably, a legendary tradition concerning the birth of Yao’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 Xau. The character for 424 . THE SHIH KING. DECADE III. Shan Are the support of K4u, Screens to all the states, Diffusing (their influence) over the four quarters of the kingdom. \
2The character for 424 . THE SHIH KING. DECADE III. Shan Are the support of K4u, Screens to all the states, Diffusing (their influence) over the four quarters of the kingdom. \ Full of activity is the chief of Shan, And the king would employ him to continue the services (of his fathers), With his capital in Hsieh?, Where he should be a pattern to the states of the south. The king gave charge to the earl of Sh4o, To arrange all about the residence of the chief of Shan, 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 Shin The foundation was laid by the earl of Sh4o, Who first built the walls (of his city), And then completed his ancestral temple?. When the temple was completed, wide and grand, The king conferred on the chief of Shaéo Four noble steeds, With the hooks for the trappings of the breast-bands, glittering bright °. ‘ mountains’ in lines 1 and 3 is the same that occurs in the title of Y4o's minister, On the statement about the mountains sending down a spirit, Hwang Hstin, 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.’ 1 Hsieh was in the present Fang au of the department of Nan-yang. * Compare with this the account given, in ode 3 of the first decade, of the settling of ‘the ancient duke Than-f@’ in the plain of Kau. Here, as there, the great religious edifice, the ancestral temple, takes precedence of all other buildings in the new city. 8 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. THE MAJOR ODES OF THE KINGDOM. 425 Ope 6, Stanzas 1 AND 7. Tue KANG Mun. CELEBRATING THE VIRTUES OF XUNG SHAN-F(), WHO APPEARS TO HAVE BEEN ONE OF THE PRINCIPAL MINISTERS OF KING HSUAN, AND HIS DESPATCH TO THE EAST, TO FORTIFY THE CAPITAL OF THE STATE OF KHf%. 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}. Heaven beheld the ruler of X4u, Brilliantly affecting it by his conduct below, And to maintain him, its Son, Gave birth to Kung Shan-fd * Kung Shan-fa went forth, having sacrificed to the spirit of the road*. His four steeds were strong;
3Heaven beheld the ruler of X4u, Brilliantly affecting it by his conduct below, And to maintain him, its Son, Gave birth to Kung Shan-fd * Kung Shan-fa went forth, having sacrificed to the spirit of the road*. 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 hearing 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. * 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 Hsiian, and therefore, to mark its appreciation of him, and for his help, it now produced Kung Shan-fa. 5 This was a special sacrifice at the commencement of a journey, or of an expedition. See note 2 on p. 399. 426 THE SHIH KING. DECADE III. 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-fa, To fortify the city there in the east. Ope 7, STanzas 1 AND PART OF 3. THE Han Yi. 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 TERRI- TORY; 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-&44ng, department of Hsf-an, Shen-hsi, in which also is mount Liang. Very grand is the mountain of Liang, Which was made cultivable by Yi. 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. Bea support against those princes who do not come to court, Thus assisting your sovereign.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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