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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Heaven made the lofty hill’, And king Thai 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) KAt Had level roads leading to it. May their descendants ever preserve it ! Ope 6. THe HAo Tuien yO AxxNG Mine. APPROPRIATE TO A SACRIFICE TO KING KHANG. Khang was the honorary title of Sung, the son and successor of king WA, B.c. 1115 to 1079. Heaven made its determinate appointment, Which our two sovereigns received*. King Aang did not dare to rest idly in it, But night and day enlarged 1 Meaning mount XAt. * Wan and Wa. ODE 8. THE SACRIFICIAL ODES OF KAU. 317 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 ! Ope 7. THE Wo AIAanc. 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, and with him is associated king Wan, the two being the fountain from which, and the channel through which, the sovereignty had come to Kau. I have brought my offerings, A ram and a bull. May Heaven accept them !! I imitate and follow and observe the statutes of king Wan, Seeking daily to secure the tranquillity of the kingdom. King W4n, 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) ? Ope 8. THE Sum MAL APPROPRIATE TO KING w0’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 30 Awan and ‘the Narratives of the States,’ that the 1 This is a prayer. The worshipper, it is said, in view of the majesty of Heaven, shrank from assuming that God would certainly accept his sacrifice. He assumes, below, that king Wn does so. 318 THE SHIH KING. DECADE I. piece was, when those compilations were made, considered to be the work of the duke of Xau; and, no doubt, it was made by him soon after the accession of Wf 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 K4u, 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 !
2The ‘I’ in the fourteenth line is, most probably, to be taken of the duke of K4u, 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 Kau. To his movements All respond with tremulous awe. He has attracted and given rest to all spiritual beings?, 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 ‘4u. He has regulated the positions of the princes ; He has called in shields and spears; He has returned to their cases bows and arrows*%. I 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 W4, those of all other mountains and hills, no doubt, were so. * Compare with these lines the last chapter of ‘the Completion of the War’ in the Shi. ODE 10. THE SACRIFICIAL ODES OF KAU. 319 Ove 9. Tue Ain XInc. AN ODE APPROPRIATE IN SACRIFICING TO THE KINGS wo, KHXNG, AND KHANG. The Chinese critics differ in the interpretation of this ode, the Preface and older scholars restricting it to a sacrifice to king WA, while AQ Hsf and others find reference in it, as to me also seems most natural, to AA4ing and Khang, who succeeded him. The arm of king Wa was full of strength; Irresistible was his ardour. Greatly illustrious were KhSng and Khang!, Kinged by God. When we consider how Aang 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 full; Our happiness and dignity will be prolonged. Ope 10. Tue Sze WAn. APPROPRIATE TO ONE OF THE BORDER SACRIFICES, WHEN HAvu-xt WAS WORSHIPPED AS THE CORRELATE OF GOD, AND CELEBRATING HIM. H4u-4i was the same as KAi, who appears in Part II of the Sh, as Minister of Agriculture to Y4o and Shun, and co-operating with 1 If the whole piece be understood only of a sacrifice to WA, 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 XQ Hsf. 320 THE SHIH KING. DECADE II.
3This construction is very forced; nor is the.text clear on the view of XQ Hsf. 320 THE SHIH KING. DECADE II. Yi in his labours on the flooded land. The name H4u belongs to him as lord of Thai; that of Ai, as Minister of Agriculture. However the combination arose, Hau-At became historically the name of Ki of the time of Yao and Shun, the ancestor to whom the kings of X4u 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 H4u-4? with him at the service. O accomplished Hau-4i, 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 A#an Kung. Ope 1. THe AnxAn Kune. 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. Kt Hs? 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 ODE 2. THE SACRIFICIAL ODES OF KAU. 321 spring?; 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. Oper 2. Tue ft Hst. 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 AK#ang? Brightly brought himself near*. Lead your husbandmen To sow their various kinds of grain, Going vigorously to work
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.
1Heaven made the lofty hill’, And king Thai 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) KAt Had level roads leading to it. May their descendants ever preserve it ! Ope 6. THe HAo Tuien yO AxxNG Mine. APPROPRIATE TO A SACRIFICE TO KING KHANG. Khang was the honorary title of Sung, the son and successor of king WA, B.c. 1115 to 1079. Heaven made its determinate appointment, Which our two sovereigns received*. King Aang did not dare to rest idly in it, But night and day enlarged 1 Meaning mount XAt. * Wan and Wa. ODE 8. THE SACRIFICIAL ODES OF KAU. 317 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 ! Ope 7. THE Wo AIAanc. 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, and with him is associated king Wan, the two being the fountain from which, and the channel through which, the sovereignty had come to Kau. I have brought my offerings, A ram and a bull. May Heaven accept them !! I imitate and follow and observe the statutes of king Wan, Seeking daily to secure the tranquillity of the kingdom. King W4n, 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) ? Ope 8. THE Sum MAL APPROPRIATE TO KING w0’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 30 Awan and ‘the Narratives of the States,’ that the 1 This is a prayer. The worshipper, it is said, in view of the majesty of Heaven, shrank from assuming that God would certainly accept his sacrifice. He assumes, below, that king Wn does so. 318 THE SHIH KING. DECADE I. piece was, when those compilations were made, considered to be the work of the duke of Xau; and, no doubt, it was made by him soon after the accession of Wf 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 K4u, 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 !
2The ‘I’ in the fourteenth line is, most probably, to be taken of the duke of K4u, 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 Kau. To his movements All respond with tremulous awe. He has attracted and given rest to all spiritual beings?, 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 ‘4u. He has regulated the positions of the princes ; He has called in shields and spears; He has returned to their cases bows and arrows*%. I 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 W4, those of all other mountains and hills, no doubt, were so. * Compare with these lines the last chapter of ‘the Completion of the War’ in the Shi. ODE 10. THE SACRIFICIAL ODES OF KAU. 319 Ove 9. Tue Ain XInc. AN ODE APPROPRIATE IN SACRIFICING TO THE KINGS wo, KHXNG, AND KHANG. The Chinese critics differ in the interpretation of this ode, the Preface and older scholars restricting it to a sacrifice to king WA, while AQ Hsf and others find reference in it, as to me also seems most natural, to AA4ing and Khang, who succeeded him. The arm of king Wa was full of strength; Irresistible was his ardour. Greatly illustrious were KhSng and Khang!, Kinged by God. When we consider how Aang 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 full; Our happiness and dignity will be prolonged. Ope 10. Tue Sze WAn. APPROPRIATE TO ONE OF THE BORDER SACRIFICES, WHEN HAvu-xt WAS WORSHIPPED AS THE CORRELATE OF GOD, AND CELEBRATING HIM. H4u-4i was the same as KAi, who appears in Part II of the Sh, as Minister of Agriculture to Y4o and Shun, and co-operating with 1 If the whole piece be understood only of a sacrifice to WA, 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 XQ Hsf. 320 THE SHIH KING. DECADE II.
3This construction is very forced; nor is the.text clear on the view of XQ Hsf. 320 THE SHIH KING. DECADE II. Yi in his labours on the flooded land. The name H4u belongs to him as lord of Thai; that of Ai, as Minister of Agriculture. However the combination arose, Hau-At became historically the name of Ki of the time of Yao and Shun, the ancestor to whom the kings of X4u 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 H4u-4? with him at the service. O accomplished Hau-4i, 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 A#an Kung. Ope 1. THe AnxAn Kune. 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. Kt Hs? 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 ODE 2. THE SACRIFICIAL ODES OF KAU. 321 spring?; 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. Oper 2. Tue ft Hst. 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 AK#ang? Brightly brought himself near*. Lead your husbandmen To sow their various kinds of grain, Going vigorously to work
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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