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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Be 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.’ 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 Td. opE8. THE MAJOR ODES OF THE’ KINGDOM. 427 Ope 8, Stanzas 4 AND 5. THE Atanc Han. CELEBRATING AN EXPEDITION AGAINST THE SOUTHERN TRIBES OF THE HWAI, AND THE WORK DONE FOR THE KING IN THEIR COUNTRY, BY xO, THE EARL OF SHAO, WITH THE MANNER IN WHICH THE KING REWARDED HIM, AND HE RESPONDED TO THE ROYAL FAVOUR. Hf was probably the same earl of Sh4&o, who is mentioned in ode 5, as building his capital of Hsieh for the new marquis of Shin. The lords of Shao had been distinguished in the service of X4u ever since the rise of the dynasty. The king gave charge to Hd of Shao :—‘ You have everywhere made known (and carried out my orders). When (the kings) Wan and Wad received their appointment, The duke of Shao was their strong support. You not (only) have a regard to me the little child, But you try to resemble that duke of Sh4o. You have commenced and earnestly displayed your merit; And I will make you happy. ‘I give you a large libation-cup of jade’, Anda jar of herb-flavoured spirits from the black ‘millet. I have made announcement to the Accomplished one*, And confer on you hills, lands, and fields. In (KAi-)é4u shall you receive investiture, According as your ancestor received his.’ Hd bowed with 1 See note 2 on p. 386. * 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 Kau, in the Shd, p. 194. More substantial gifts are immediately specified. 5 «The Accomplished one’ is understood to be king Wan (=‘ the Accomplished king’). He was the founder of the Aau 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 Khi-A4u, the old territory of the family, and obtain, as it were, his leave for what they were doing. 428 THE SHIH KING. DECADE III. his head to the ground (and said), ‘May the Son of Heaven live for ever!’ Ope 10, Stanzas 1, 5,6, ano 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 Ya. It suits his character and reign.
2THe 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 Ya. 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', 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 #), 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. 3 Compare ode 9 of the fourth decade in the former Part. ODE 11, THE MAJOR ODES OF THE KINGDOM. 429 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 }. Ope 11, Stanzas 1 anpD 2. THE SHAo 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. Compassiqnate 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. LESSONS FROM THE STATES. OpEs AND STANZAS ILLUSTRATING THE RELIGIOUS VIEWS AND PRACTICES OF THE WRITERS AND THEIR TIMES.
3He does this, believing that all things are possible with Heaven. LESSONS FROM THE STATES. OpEs AND STANZAS ILLUSTRATING THE RELIGIOUS VIEWS AND PRACTICES OF THE WRITERS AND THEIR TIMES. Ir 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 Kau 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 Kau. Book II. Tue Opes or SHAO AND THE SOUTH. Tue Shfi and previous portions of the Shih have made us familiar with Shao, the name of the appanage of Shih, one of the principal ministers at the court of Au in the first two reigns of the dynasty. The site of the city of Sh4o was in the present department of Fang-4hiang, Shen-hsi. The first possessor of it, along with the still more famous duke of Xu, 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 Xau 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 ShAo, and the principalities south of it within his jurisdiction, by the duke. BOOK II. 2. LESSONS FROM THE STATES. 431 Ope 2. Tue ZxHAtr 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.
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.
1Be 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.’ 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 Td. opE8. THE MAJOR ODES OF THE’ KINGDOM. 427 Ope 8, Stanzas 4 AND 5. THE Atanc Han. CELEBRATING AN EXPEDITION AGAINST THE SOUTHERN TRIBES OF THE HWAI, AND THE WORK DONE FOR THE KING IN THEIR COUNTRY, BY xO, THE EARL OF SHAO, WITH THE MANNER IN WHICH THE KING REWARDED HIM, AND HE RESPONDED TO THE ROYAL FAVOUR. Hf was probably the same earl of Sh4&o, who is mentioned in ode 5, as building his capital of Hsieh for the new marquis of Shin. The lords of Shao had been distinguished in the service of X4u ever since the rise of the dynasty. The king gave charge to Hd of Shao :—‘ You have everywhere made known (and carried out my orders). When (the kings) Wan and Wad received their appointment, The duke of Shao was their strong support. You not (only) have a regard to me the little child, But you try to resemble that duke of Sh4o. You have commenced and earnestly displayed your merit; And I will make you happy. ‘I give you a large libation-cup of jade’, Anda jar of herb-flavoured spirits from the black ‘millet. I have made announcement to the Accomplished one*, And confer on you hills, lands, and fields. In (KAi-)é4u shall you receive investiture, According as your ancestor received his.’ Hd bowed with 1 See note 2 on p. 386. * 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 Kau, in the Shd, p. 194. More substantial gifts are immediately specified. 5 «The Accomplished one’ is understood to be king Wan (=‘ the Accomplished king’). He was the founder of the Aau 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 Khi-A4u, the old territory of the family, and obtain, as it were, his leave for what they were doing. 428 THE SHIH KING. DECADE III. his head to the ground (and said), ‘May the Son of Heaven live for ever!’ Ope 10, Stanzas 1, 5,6, ano 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 Ya. It suits his character and reign.
2THe 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 Ya. 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', 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 #), 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. 3 Compare ode 9 of the fourth decade in the former Part. ODE 11, THE MAJOR ODES OF THE KINGDOM. 429 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 }. Ope 11, Stanzas 1 anpD 2. THE SHAo 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. Compassiqnate 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. LESSONS FROM THE STATES. OpEs AND STANZAS ILLUSTRATING THE RELIGIOUS VIEWS AND PRACTICES OF THE WRITERS AND THEIR TIMES.
3He does this, believing that all things are possible with Heaven. LESSONS FROM THE STATES. OpEs AND STANZAS ILLUSTRATING THE RELIGIOUS VIEWS AND PRACTICES OF THE WRITERS AND THEIR TIMES. Ir 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 Kau 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 Kau. Book II. Tue Opes or SHAO AND THE SOUTH. Tue Shfi and previous portions of the Shih have made us familiar with Shao, the name of the appanage of Shih, one of the principal ministers at the court of Au in the first two reigns of the dynasty. The site of the city of Sh4o was in the present department of Fang-4hiang, Shen-hsi. The first possessor of it, along with the still more famous duke of Xu, 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 Xau 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 ShAo, and the principalities south of it within his jurisdiction, by the duke. BOOK II. 2. LESSONS FROM THE STATES. 431 Ope 2. Tue ZxHAtr 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.
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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