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以於不以有伐章聽不 來速鑫聚來。速黄木之求

生。 a 肥陳弗 the 肥廳且且 皆適。饋顧適。酒平之

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微我有弘

微我弗

Not seek to have his friends?
Spiritual beings will then hearken to him;

He shall have harmony and peace.
2 Hoo-hoo they go, as they fell the trees.

I have strained off my spirits, till they are fine,
And the fatted lambs are provided,
To which to invite my paternal uncles.
It is better that something should keep them from coming,
Than that I should not have regarded them.
Oh! brightly I have sprinkled and swept my courtyard,
And arranged my viands, with eight dishes of grain, along

with my fatted meat,
To which to invite my maternal uncles.
It is better that something should keep them from coming,

Than that there should be blame attaching to me. the mention of the birds a continuance of the denotes the appearance of the spirits so strained, allusive, or perhaps a metaphorical, element: clear and agreeable. Wis a lamb, not fully Ll. 3, 4:—See these lines quoted by Mencius, III. Pt. i. IV. 15, who moralizes on them in a manner grown, “five months old.' = 71, "to invite! not intended by the writer, though many of the The kings were wont to style all the nobles of the critics here follow his example. I have followed same surname as themselves, and those Ying-tah in referring it in 11.6, 8, to the bird

of a different surname 諸舅, as

as in 1. 10. on the tree. He says, 1E IZ – it should happen. HIE,

-as in I. jii. #P-T2, 'to regard.: 451-UL, “how much I.1. Hi (woo), –a note of exclamation. You more!' ##;-as in the prec. ode. LI. 11,

-see on I. xv. III. 3, -as in I. xi. X. 2. 12 tell the value and power of friendship in affecting spiritual Beings. Dit ih, such The eight dishes 'is expressive of the abundance

; beings generally. The first Ź is the expletive. Tsan observes that it is of no use trying to illusfollowed by L-4, as in I. iii. V. et al. trate the phrase from the institutions of the Chow

dyn., which were formed subsequently to the St. 2. Choo) is correctly defined by time of king Wån, when this ode was made. Choo as the sound emitted by a number of people in putting forth their strength together. We are not to suppose that the viands () L.2. He is the word appropriate to the were contained in these dishes. Het is simply straining off spirits through a sieve or basket, to males.' Ying-tah would refer it to the lambs keep back all grains or other refuse. in l. 3.

此滑完

此我酷酒乾遠有酒伐

我。滑熊 踐。有 矣。

享!
我以 兄衍

衍。于 檢

導 飲我鼓酒有德。 無 雕

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民之失

3 They fell down the trees along the hill-side.

I have strained off my spirits in abundance;
The dishes stand in rows,
And none of my brethren are absent.
The loss of kindly feeling among people
May arise from faults in the matter of dry provisions.
If I have spirits I strain them, do I;
If I have no spirits, I buy them, do I;
I make the drums beat, do I;
I lead on the dance, do I.
Whenever we have leisure,
Let us drink the sparkling spirits.

VI. T'äen paou.

俾不何單俾之亦定天天 簡除。福厚爾固孔爾保 保

1 Heaven protects and establishes thee,

With the greatest security;
Makes thee entirely virtuous,

That thou mayest enjoy every happiness; St. 3. 2-as in I. xi.l. TV5-, 'much has not, he gets others of an inferior order for This is better than Maou's making it-* 5. &c. At the same time, we need not suppose L. 2,—as in I. xv. V. 2. Rembraces all himself; but he caused them to be done for the the guests mentioned in the preceding st. The entertainment of his guests. Seu=se in l.2. Koo king calls them all his brothers. Ll.5, 6. Among the common people quarrels arose, because of -1, "to buy. A comma inust be understord their stinginesse in the supply of thendoge.pro- after y in 11. 7,8. Medhurst strangely translates it was not for the king to be sparing in the 1.8.-"There is no wine for me to buy! a difficulty

in believing that the king should be represents the sound of the drum, and I otherwise construed. It breaks the unity of the denotes the app. of the dancing. In all the stanza entirely to suppose, with Ch‘ing K‘ang- last half of the stanza, the king, by the expresshing, that they are the language of the guests, praising the king for his favours :- When he has sion of his sympathy, encourages his guests to (good) spirits, he strains them for us, when he make merry.

穀。

增。之如不天選受最天多

方网與 至如

如 維 以

爾。 莫如如以不降 俾 不川阜。莫足爾宜,爾庶。

陵山

福雜日

天保定爾

馨無不 多益以莫不庶

Grants thee much increase,

So that thou hast all in abundance,
2 Heaven protects and establishes thee;

It grants thee all excellence,
So that thine every matter is right,
And thou receivest every heavenly favour.
It sends down to thee long-during happiness,

Which the days are not sufficient to enjoy. 3 Heaven protects and establishes thee,

So that in every thing thou dost prosper,
Like the high hills, and the mountain masses,
Like the topmost ridges, and the greatest bulks;
That, as the stream ever coming on,

Such is thine increase. The rhymes are—in st. 1, T20, P, tirely;' Maou defines it by lo sincerely.' 聲,

生態平,cat. 1; 谷木,cat. 3 |厚, generous; faithful thonest, is here t.3: in 2 許魏,芳父,願,cat. 5 6.25 | best given by virtuous: 何福不除,一 塌,暮,牡,舅咎, cat. . .2: in 3. | What hapines not takenaway takeneway, 阪,衍,踐遠, cat. 4 ;清,酷鼓

that is, to be replaced by greater. 多益一

much increase;'--of every good, we may sup舞,吸,清,cat. . t. 2.

pose, in himself and his kingdom.
St. 2. , ';'

一悲entirely;穀一善,good, ' Ode 6. Narrative. Ar ODE RESPONSIVE TO

‘entirely:

宜 refers to all the king's doings as right.

Tue, 'the hundred emoluments all prosperiSt. 1. , “thee,' refers to the King. In 1.2, ties, all favours. il-, distant,” “longand 之 Ź are both particles, which we can- during.'

St. 3, JL, 'to rise," "to flourish.' I do not ther to translate in the imperative or see why Choo should explain it here by pl, the indicative; but I conclude to adopt the lat

abundant. LI. 3 and 4 should be connected ter mood. The ode is mainly one of praise; with 1 and 2. L and I give us the idea of even stt. 4 and 5 must be translated in the indicative; and it is not till the last line that the the height of the hills ; La 16 of their mass. imperative is nore natural. 單 - 盡en- It is said, “Land high and great is called ;

( 'excellence.'

also

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ANY OF THE FIVE PRECEDING. His OFFICERS
AND GUESTS, FEASTED BY THE KING, CELEBRATE
HIS PRAISES, AND DESIRE FOR HIM THE BLESS-
ING OF HEAVEN AND HIS ANCESTORS.

not translate. It is difficult to determine whe

and

之如百日多神下于

于考 升。月姓。用福。之 爾。公 飲

王牆舊 爾 之日 日德黎矣。

神之用矣

萬壽無疆

台闢為舊是

4 With happy auspices and purifications, thou bringest the of

ferings,
And dost filially present them;
In spring, summer, autumn, and winter,
To the dukes and former kings,
Who

say, “We give to thee
Myriads of years of duration unlimited.'
5 The spirits come

And confer on thee many blessings.
The people are simple and honest,
Daily enjoying their meat and drink.
All the black-haired race, in all their surnames,

Universally practise your virtue.
6 Like the moon advancing to the full,

Like the sun ascending the heavens,

Like the age of the southern hills, when those dimensions are very large, B. ages are the 7, or rulers,' in l. 4; and LL 5 and 6 go together. HA JII Ź ZZ give their answer expressed through their

like the now coming to as of a river;' giving personator( + ), or, as we should say, the medium, the idea of the ever-continued progress and increase of the stream.

With reference to this passage, St. 4. ),-lucky and purified. the dict. defines | by F, and US, to give! The former term refers to the action of the king The promise in 1.6 is, of course, to the king's in choosing the day for the sacrifices, and the line, more that to himself. officers to assist in them; the latter to the bathings, fasting, and vigils, preparatory to them.

S.5. Ź, in 11. 1 and 3, is the expletive. By -the spirits, and other articles of oblation? Th is meant the king's ancestors, now existing

- you make, get ready, the oblations.' as 'spirits. - 'to come;' i. e., they are - to offer. This is done 'filially,' present, though unseen, in the temple.

គង។ because the service referred to was to the king's , 'to give! -TT, “ sincere,' “honest. tral temple. In the Chung-yung, ch. XVIII., we Maou explains it by hit, meaning that the are told how the duke of Chow carried up the affairs of the people are peacefully settled. title of king to his grandfather and great grandfather, and appointed the sacrifices for all the L. 5 is a denomination of all the people. Chou earlier dukes of the House of Chow. These are explains the terms as in the translation; but the the 4 and # I of 1.4. The same person- old interpreters take both and 界,

in the service.

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承爾無 之松崩

松崩。焉壽。 或 不茂。柏如

柏如不不

Never waning, never falling,
Like the luxuriance of the fir and the cypress;
May such be thy succeeding line!

VII. Ts'ae we.

嚴 不覺靡歲日薇采
犹犹室亦歸亦薇
之啟之靡莫日作
故居。故家。止。歸止。薇。

THE DESPATCH OF TROOPS TO GUARD THE FRON-
TIERS ON THE NORTH AGAINST THE WILD TRIBES

1 Let us gather the thorn-ferns, let us gather the thorn-ferns;

The thorn-ferns are now springing up.
When shall we return? When shall we return?
It will be late in the [next] year.
Wife and husband will be separated,
Because of the Heen-yun.
We shall have no leisure to rest,

Because of the Hëen-yun. and by Wt they understand the heads of Ode 7. Allusive and narrative. AX ODE ON clans, who alone had surnames in those days. I will not say that their exegesis is not the better

OF THE HEEN-YUN. This and the next two odes of the two.

form a triad, having reference to the same St. 6. (read king, in the 3d tone) denotes | expedition; this being appropriate to its com

mencement, those to its conclusion. The Preface the moon in her second quarter, going on to be

says the expedition was undertaken in the time full. 5, “to fail,' to become defective? Of king Wan, when he was only duke of Chow, The first half of 1.4 refers to the waning and decline and was discharging his duty, as chief of all the of the sun and moon; the second to slips of the regions of the west, to the last king of Shang.

Choo denies that the odes are of so early an hill. The luxuriance of the pine and the cypress' origin, and says that the Son of Heaven'in is seen in the constant renewal of their leaves; the 8th ode, must be one of the kings of Chow; and they are specified, rather than other trees,

but he does not attempt to fix the date more

particularly. as being well known and evergreens. 承一 As to the form of the ode, it resembles that of “to continue,"“ to succeed to.' n ='some. the second in this book. Though intended to

encourage the departing troops, it is written as May there always be those who shall succeed if it were their own production, giving expression to you!

to their feelings on setting out, and in the The rhymes are-in st.1, 固除,庶, cat. progress of the expedition, down to its close. A

translator's greatest difficulty is to determine 6, t. 1: in 2, , cat

. 3, t.3: in 3, , the moods and tenses which he will introduce

into his version. • The Complete Digest' says, 陵增,cat. 1 6: in 4. 享誉王,疆“The piece was made with reference to the time

when the expedition was despatched, and the cat. 10: in 5, Th. , ii, cat

. 1, t. 8: in 6, language throughout must be taken as that of 恆升崩,承 cat.6; 壽茂。

cat. 6; -, cat. 3, t. 2. anticipation (IF #të Zotit

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