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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He will seek for thousands of granaries; He will seek for tens of thousands of carts. The millets, the paddy, and the maize Will awake the joy of the husbandmen; (And they will say), ‘May he be rewarded with great happiness, With myriads of years, life without end!’ Ove 8. Tue TA THIEN. FURTHER PICTURES OF HUSBANDRY, AND SACRIFICES CONNECTED WITH IT. Large are the fields, and various is the work to be done. Having selected the seed, and looked after the implements, So that all preparations have been made for our labour, We take our sharp ploughshares, And commence on the south-lying acres. We sow all the kinds of grain, Which grow up straight and large, So that the wish of the distant descendant is satisfied. It ears and the fruit lies soft in its sheath; It hardens and is of good quality; There is no wolf'stail grass nor darnel. We remove the insects that eat the heart and the leaf, And those that eat the roots and the joints, So that they shall not hurt the young plants of our fields. May the spirit, the Father of Husbandry!, Lay hold of them, and put them in the blazing fire! ? The ancient Shin Nang, as in the preceding ode. ODE 8. THE MINOR ODES OF THE KINGDOM. 373 The clouds form in dense masses, And the rain comes down slowly. May it first rain on our public fields', And then come to our private?! Yonder shall be young grain unreaped, And here some bundles ungathered; Yonder shall be handfuls left on the ground, And here ears untouched :—For the benefit of the widow 2. The distant descendant will come, When their wives and children Are bringing food to those (at work) on the south-lying acres. The surveyor of the fields (also) will come and be glad. They will come and offer pure sacrifices to (the spirits of the four) quarters, With their victims red and black *, With their preparations of millet :—Thus offering, thus sacrificing, Thus increasing our bright happiness. The Seventh Decade, or that of Sang Ha. Ope 1, Stanza 1. Tue Sano Ho. THE KING, ENTERTAINING THE CHIEF AMONG THE FEUDAL PRINCES, EXPRESSES HIS ADMIRATION OF THEM, AND GOOD WISHES FOR THEM. They flit about, the greenbeaks*, With their 1 These are two famous lines, continually quoted as showing the loyal attachment of the people to their superiors in those ancient times. * Compare the legislation of Moses, in connexion with the harvest, for the benefit of the poor, in Deuteronomy xxiv. 19-22. * They would not sacrifice to these spirits all at once, or all in one place, but in the several quarters as they went along on their progress through the domain. For each quarter the colour of the victim was different. A red victim was offered to the spirit of the south, and a black to that of the north. ‘ The greenbeaks appeared in the second ode of the fifth decade. The bird had many names, and a beautiful plumage, 374 THE SHIH KING. DECADE VII. variegated wings. To be rejoiced in are these princes! May they receive the blessing of Heaven!!
2‘ The greenbeaks appeared in the second ode of the fifth decade. The bird had many names, and a beautiful plumage, 374 THE SHIH KING. DECADE VII. variegated wings. To be rejoiced in are these princes! May they receive the blessing of Heaven!! Ope 6, Stanzas 1 AND 2. Tue Pin xin gut YEN, AGAINST DRUNKENNESS. DRINKING ACCORDING TO RULE AT ARCHERY CONTESTS AND THE SEASONAL SACRIFICES, AND DRINKING TO EXCESS, There are good grounds for referring the authorship of this piece to duke WA of Wei (8.c. 812 to 758), who played an important part in the kingdom, during the affairs which terminated in the death of king YQ, and the removal of the capital from H&o to Lo. The piece, we may suppose, is descriptive of things as they were at the court of king YQ. When the guests first approach the mats?, They take their places on the left and the right in an orderly manner. The dishes of bamboo and wood are arranged in rows, With the sauces and kernels displayed in them. The spirits are mild and good, . And they drink, all equally reverent. The bells and drums are properly arranged*, And they raise their pledge-cups with order and ease*. (Then) the great made use of here to compliment the princes on the elegance of their manners, and perhaps also the splendour of their equipages. The bird is here called the ‘mulberry H4,’ because it appeared when the mulberry tree was coming into leaf, 1 This line is to be understood, with XQ Hsf, as a prayer of the king to Heaven for his lords. * The mats were spread on the floor, and also the viands of the feast. Chairs and tables were not used in that early time. 8 The archery took place in the open court, beneath the hall or raised apartment, where the entertainment was given. Near the steps leading up to the hall was the regular place for the bells and drums, but it was necessary now to remove them more on one side, to leave the ground clear for the archers. ‘ The host first presented a cup to the guest, which the latter drank, and then he returned a cup to the host. After this pre- ODE 6, THE MINOR ODES OF THE KINGDOM. 375 target is set up; The bows and arrows are made ready for the shooting. The archers are arranged in classes; ‘Show your skill in shooting,’ (it is said by one). ‘I shall hit that mark’ (is the response), ‘And pray you to drink the cup? The dancers move with their flutes to the notes of the organ and drum, While all the instruments perform in harmony. All this is done to please the meritorious ancestors, Along with the observance of all ceremonies. When all the ceremonies have been fully performed, Grandly and fully, (The personators of the dead say), ‘We confer on you great blessings, And may your descendants also be happy!’ These are happy and delighted, And each of them exerts his ability. A guest? draws the spirits; An attendant enters again with a cup, And fills it,—the cup of rest? Thus are performed your seasonal ceremonies °.
3A guest? draws the spirits; An attendant enters again with a cup, And fills it,—the cup of rest? Thus are performed your seasonal ceremonies °. liminary ceremony, the company all drank to one another,—‘ took up their cups,’ as it is here expressed. - 1 Each defeated archer was obliged to drink a large cup of spirits as a penalty. * This guest was, it is supposed, the eldest of all the scions of the royal House present on the occasion. At this point, he presented a cup to the chief among the personators of the ancestors, and received one in return. He then proceeded to draw more spirits from one of the vases of supply, and an attendant came in and filled other cups,—we may suppose for all the other personators. This was called ‘the cup of repose or comfort ;’ and the sacrifice was thus concluded,—in all sobriety and decency. 3 The three stanzas that follow this, graphically descriptive of the drunken revel, are said to belong to the feast of the royal relatives that followed the conclusion of the sacrificial service, and is called ‘the second blessing’ in the sixth ode of the preceding decade. This opinion probably is correct; but as the piece does not itself say so, and because of the absence from the text of religious sentiments, I have not given the stanzas here. 376 THE SHIH KING. DECADE VIII. The Eighth Decade, or that of Po Hwa. Ope 5, StanzaS 1 anD 2. THE Po HwA. THE QUEEN OF KING y0 COMPLAINS OF BEING DEGRADED AND FORSAKEN. The fibres from the white-flowered rush Are bound with the white grass!. This man’s sending me away makes me dwell solitary. The light and brilliant clouds Bedew the rush and the grass* The way of Heaven is hard and difficult ?;—-This man does not conform (to good principle). 1 The stalks of the rush were tied with the grass in bundles, in order to be steeped ;—an operation which ladies in those days might be supposed to be familiar with. The two lines suggest the idea of the close connexion between the two plants, and the necessariness of the one to the other ;—as it should be between husband and wife. * The clouds bestowed their dewy influence on the plants, while her husband neglected the speaker. ® «The way of Heaven’ is equivalent to our ‘ The course of Providence.’ The lady’s words are, literally, ‘The steps of Heaven.’ She makes but a feeble wail; but in Chinese opinion discharges thereby, all the better, the duty of a wife. THE MAJOR ODES OF THE KINGDOM. PIECES AND STANZAS ILLUSTRATING THE RELIGIOUS ViEwS AND PRACTICES OF THE WRITERS AND THEIR TIMES. The First Decade, or that of Wan Wang. Ope 1. THe WAN Wane. CELEBRATING KING WAN, DEAD AND ALIVE, AS THE FOUNDER OF THE DYNASTY OF KAv, SHOWING HOW HIS VIRTUES DREW TO HIM THE FAVOURING REGARD OF HEAVEN OR GOD, AND MADE HIM A BRIGHT PATTERN TO HIS DESCENDANTS AND THEIR MINISTERS.
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.
1He will seek for thousands of granaries; He will seek for tens of thousands of carts. The millets, the paddy, and the maize Will awake the joy of the husbandmen; (And they will say), ‘May he be rewarded with great happiness, With myriads of years, life without end!’ Ove 8. Tue TA THIEN. FURTHER PICTURES OF HUSBANDRY, AND SACRIFICES CONNECTED WITH IT. Large are the fields, and various is the work to be done. Having selected the seed, and looked after the implements, So that all preparations have been made for our labour, We take our sharp ploughshares, And commence on the south-lying acres. We sow all the kinds of grain, Which grow up straight and large, So that the wish of the distant descendant is satisfied. It ears and the fruit lies soft in its sheath; It hardens and is of good quality; There is no wolf'stail grass nor darnel. We remove the insects that eat the heart and the leaf, And those that eat the roots and the joints, So that they shall not hurt the young plants of our fields. May the spirit, the Father of Husbandry!, Lay hold of them, and put them in the blazing fire! ? The ancient Shin Nang, as in the preceding ode. ODE 8. THE MINOR ODES OF THE KINGDOM. 373 The clouds form in dense masses, And the rain comes down slowly. May it first rain on our public fields', And then come to our private?! Yonder shall be young grain unreaped, And here some bundles ungathered; Yonder shall be handfuls left on the ground, And here ears untouched :—For the benefit of the widow 2. The distant descendant will come, When their wives and children Are bringing food to those (at work) on the south-lying acres. The surveyor of the fields (also) will come and be glad. They will come and offer pure sacrifices to (the spirits of the four) quarters, With their victims red and black *, With their preparations of millet :—Thus offering, thus sacrificing, Thus increasing our bright happiness. The Seventh Decade, or that of Sang Ha. Ope 1, Stanza 1. Tue Sano Ho. THE KING, ENTERTAINING THE CHIEF AMONG THE FEUDAL PRINCES, EXPRESSES HIS ADMIRATION OF THEM, AND GOOD WISHES FOR THEM. They flit about, the greenbeaks*, With their 1 These are two famous lines, continually quoted as showing the loyal attachment of the people to their superiors in those ancient times. * Compare the legislation of Moses, in connexion with the harvest, for the benefit of the poor, in Deuteronomy xxiv. 19-22. * They would not sacrifice to these spirits all at once, or all in one place, but in the several quarters as they went along on their progress through the domain. For each quarter the colour of the victim was different. A red victim was offered to the spirit of the south, and a black to that of the north. ‘ The greenbeaks appeared in the second ode of the fifth decade. The bird had many names, and a beautiful plumage, 374 THE SHIH KING. DECADE VII. variegated wings. To be rejoiced in are these princes! May they receive the blessing of Heaven!!
2‘ The greenbeaks appeared in the second ode of the fifth decade. The bird had many names, and a beautiful plumage, 374 THE SHIH KING. DECADE VII. variegated wings. To be rejoiced in are these princes! May they receive the blessing of Heaven!! Ope 6, Stanzas 1 AND 2. Tue Pin xin gut YEN, AGAINST DRUNKENNESS. DRINKING ACCORDING TO RULE AT ARCHERY CONTESTS AND THE SEASONAL SACRIFICES, AND DRINKING TO EXCESS, There are good grounds for referring the authorship of this piece to duke WA of Wei (8.c. 812 to 758), who played an important part in the kingdom, during the affairs which terminated in the death of king YQ, and the removal of the capital from H&o to Lo. The piece, we may suppose, is descriptive of things as they were at the court of king YQ. When the guests first approach the mats?, They take their places on the left and the right in an orderly manner. The dishes of bamboo and wood are arranged in rows, With the sauces and kernels displayed in them. The spirits are mild and good, . And they drink, all equally reverent. The bells and drums are properly arranged*, And they raise their pledge-cups with order and ease*. (Then) the great made use of here to compliment the princes on the elegance of their manners, and perhaps also the splendour of their equipages. The bird is here called the ‘mulberry H4,’ because it appeared when the mulberry tree was coming into leaf, 1 This line is to be understood, with XQ Hsf, as a prayer of the king to Heaven for his lords. * The mats were spread on the floor, and also the viands of the feast. Chairs and tables were not used in that early time. 8 The archery took place in the open court, beneath the hall or raised apartment, where the entertainment was given. Near the steps leading up to the hall was the regular place for the bells and drums, but it was necessary now to remove them more on one side, to leave the ground clear for the archers. ‘ The host first presented a cup to the guest, which the latter drank, and then he returned a cup to the host. After this pre- ODE 6, THE MINOR ODES OF THE KINGDOM. 375 target is set up; The bows and arrows are made ready for the shooting. The archers are arranged in classes; ‘Show your skill in shooting,’ (it is said by one). ‘I shall hit that mark’ (is the response), ‘And pray you to drink the cup? The dancers move with their flutes to the notes of the organ and drum, While all the instruments perform in harmony. All this is done to please the meritorious ancestors, Along with the observance of all ceremonies. When all the ceremonies have been fully performed, Grandly and fully, (The personators of the dead say), ‘We confer on you great blessings, And may your descendants also be happy!’ These are happy and delighted, And each of them exerts his ability. A guest? draws the spirits; An attendant enters again with a cup, And fills it,—the cup of rest? Thus are performed your seasonal ceremonies °.
3A guest? draws the spirits; An attendant enters again with a cup, And fills it,—the cup of rest? Thus are performed your seasonal ceremonies °. liminary ceremony, the company all drank to one another,—‘ took up their cups,’ as it is here expressed. - 1 Each defeated archer was obliged to drink a large cup of spirits as a penalty. * This guest was, it is supposed, the eldest of all the scions of the royal House present on the occasion. At this point, he presented a cup to the chief among the personators of the ancestors, and received one in return. He then proceeded to draw more spirits from one of the vases of supply, and an attendant came in and filled other cups,—we may suppose for all the other personators. This was called ‘the cup of repose or comfort ;’ and the sacrifice was thus concluded,—in all sobriety and decency. 3 The three stanzas that follow this, graphically descriptive of the drunken revel, are said to belong to the feast of the royal relatives that followed the conclusion of the sacrificial service, and is called ‘the second blessing’ in the sixth ode of the preceding decade. This opinion probably is correct; but as the piece does not itself say so, and because of the absence from the text of religious sentiments, I have not given the stanzas here. 376 THE SHIH KING. DECADE VIII. The Eighth Decade, or that of Po Hwa. Ope 5, StanzaS 1 anD 2. THE Po HwA. THE QUEEN OF KING y0 COMPLAINS OF BEING DEGRADED AND FORSAKEN. The fibres from the white-flowered rush Are bound with the white grass!. This man’s sending me away makes me dwell solitary. The light and brilliant clouds Bedew the rush and the grass* The way of Heaven is hard and difficult ?;—-This man does not conform (to good principle). 1 The stalks of the rush were tied with the grass in bundles, in order to be steeped ;—an operation which ladies in those days might be supposed to be familiar with. The two lines suggest the idea of the close connexion between the two plants, and the necessariness of the one to the other ;—as it should be between husband and wife. * The clouds bestowed their dewy influence on the plants, while her husband neglected the speaker. ® «The way of Heaven’ is equivalent to our ‘ The course of Providence.’ The lady’s words are, literally, ‘The steps of Heaven.’ She makes but a feeble wail; but in Chinese opinion discharges thereby, all the better, the duty of a wife. THE MAJOR ODES OF THE KINGDOM. PIECES AND STANZAS ILLUSTRATING THE RELIGIOUS ViEwS AND PRACTICES OF THE WRITERS AND THEIR TIMES. The First Decade, or that of Wan Wang. Ope 1. THe WAN Wane. CELEBRATING KING WAN, DEAD AND ALIVE, AS THE FOUNDER OF THE DYNASTY OF KAv, SHOWING HOW HIS VIRTUES DREW TO HIM THE FAVOURING REGARD OF HEAVEN OR GOD, AND MADE HIM A BRIGHT PATTERN TO HIS DESCENDANTS AND THEIR MINISTERS.
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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