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不以八於不以有 不以有我聽不

來速簋粲來。速 蔥木之求

微我有

寜肥陳莊

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適牡饋 顧適 羚酒平之

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
allusive, or perhaps a metaphorical, element. |
Ll. 3, 4:–See these lines quoted by Mencius, III.
Pt.i. IV. 15, who moralizes on them in a manner

denotes the appearance of the spirits so strained, ‘clear and agreeable.' is a lamb, not fully grown, ‘five months old.’速=召‘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

Ying-tah in referring 聲 in 11.6, 8, to the bird

on the tree. He says, 作求其友之聲 相視‘to regard.’矧一况,‘how much more!'友生-as in the prec. ode. Ll. 11,

12 tell the value and power of friendship in

affecting spiritual Beings. 神鬼神, such

beings generally. The first is the expletive. followed by H-, as in I. iii. V. et al. St. 2.許(hoo)許 is correctly defined by

Choo as the sound emitted by a number of

people in putting forth their strength together.' L.2.酾 is the word appropriate to the

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The 'eight dishes' is expressive of the abundance of the provisions. So says Choo; and Yen Ts'an observes that it is of no use trying to illustrate the phrase from the institutions of the Chow dyn., which were formed subsequently to the

time of king Wăn, when this ode was made.

We are not to suppose that the viands() were contained in these dishes. 牡 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. 有薁 in 1. 3.

湑 我 矣。甲

矣。

我酤酒乾遠有酒

我酤

蹲蹲舞

我。 湑館

我以

民之生

愆 失

踐。有

衍。于

三章

弟籑阪。

飮我鼓酒有德無
有德無豆釀釃

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. Tien paou.

俾不何單俾之亦定天天 爾除福厚爾固。孔爾,保

1 Heaven protects and establishes thee,

With the greatest security;

Makes thee entirely virtuous,

That thou mayest enjoy every happiness;

St. 3.阪,一as in I.xi.I.衍一多,‘much.’| has not, he gets others of an inferior order for This is better than Maou's making it us,' &c. At the same time, we need not suppose that the king did any of the things mentioned

L. 3,−as in I. xv. V. 2.兄弟 embraces all himself; but he caused them to be done for the

the guests mentioned in the preceding st. The

king calls them all his brothers. L1.5,6. Among

the common people quarrels arose, because of

their stinginesss in the supply of the dry pro-
visions of which their feasts were composed;-
it was not for the king to be sparing in the
supply of the richer food at his feast. There is
a difficulty in believing that the king should
speak 11.7–10 of himself, yet they cannot be
otherwise construed. It breaks the unity of the
stanza entirely to suppose, with Ching Kang-
shing, that they are the language of the guests,
praising the king for his favours:-When he has
[good] spirits, he strains them for us, when he

entertainment of his guests. Seu=se in 1.2. Koo 一買,‘to buy. A comma must be understord

after酒in11.7,8. Medhurst strangely translates 1. 8. There is no wine for me to buy!” 坎

represents the sound of the drum, and

denotes the app. of the dancing. In all the last half of the stanza, the king, by the expression of his sympathy, encourages his guests to | make merry.

增。如不天遐受戩天多 福天穀保益。

至。如

不興 如山如

大百祿

罄無

莫如如
如以不降不俾不

不川阜莫足爾宜爾庶

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, 丁嚶鳴聲, tirely; Maou defines it by 信,‘sincerely. 聲生聽平*, Cat.11;谷木,cat.3,厚,‘generous,' ‘faithful,’‘honest,' is here t. 3: in 2, 許, 必顧,cat.5,t.2; best given by virtuous 何福不除一 薁 埽 ·簋·牡舅答, cat.3, t. 2: in 3, 阪‧行踐遠愆, cat. 14; 漲酤鼓 舞暇湑, cat. 5, t. 2.

Ode 6. Narrative. AN ODE RESPONSIVE TO

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.
St. 1.

and 之

'what happiness is not taken away?' taken away,

that is, to be replaced by greater. 多益

'much increase;'-of every good, we may suppose, in himself and his kingdom.

St. 2. 一書, entirely;' 穀善,‘good,'

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'excellence.' x also =

,'entirely.'

refers to all the king's doings as right.

祿, the hundred emoluments', all prosperi

6

‘thee,' refers to the King. In 1. 2, | ties, all favours. 遐=遠, distant,’‘long

are both particles, which we cannot translate. It is difficult to determine whether to translate in the imperative or the indicative; but I conclude to adopt the latter mood. The ode is mainly one of praise;

even stt. 4 and 5 must be translated in the in

dicative; and it is not till the last line that the imperative is more natural. 單=盡

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en

during.'

St. 3, 興, ‘to rise,’‘to flourish.' I do not see why Choo should explain it here by 盛

‘abundant.’

L1.3 and 4 should be connected

with 1 and 2. and give us the idea of the height of the hills; and of their mass. It is said,‘Land high and great is called 阜;

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4 With happy auspices and purifications, thou bringest the of

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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, 陵 | ages are the 君, or ‘rulers,' in 1.4; and 卜爾 LL 5 and 6 go together. 如川之方至云云give their answer expressed through their − like the now coming to as of a river; giving personator(F), or, as we should say, the medium, the idea of the ever-continued progress and increase of the stream. in the service. With reference to this passage,

St. 4. 吉鐲(一潔),‘lucky and purified,

The former term refers to the action of the king in choosing the day for the sacrifices, and the officers to assist in them; the latter to the bathings, fasting, and vigils, preparatory to them.

the dict. defines 卜 by予, and 賜, to give.

The promise in 1.6 is, of course, to the king's line, more that to himself.

S. 5., in ll. 1 and 3, is the expletive. By is meant the king's ancestors, now existing 神 as ‘spirits.’用一至 ‘to come;’' i e., they are

, 'the spirits, and other articles of oblation’ 爲饟,‘you make, get ready, the oblations. 享=獻:‘to offer' This is done ‘filially,’| present, though unseen, in the temple. 詒

because the service referred to was to the king's ancestors at the several seasons, in the ancestral temple. In the Chung-yung, ch. XVIII., we are told how the duke of Chow carried up the title of king to his grandfather and great grandfather, and appointed the sacrifices for all the earlier dukes of the House of Chow. These are

遺,‘to give’質實, 'sincere' ‘honest."

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the 公 and 先王 of 1.4. The same person- |old interpreters take both 羣 and 黎 as眾,

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承爾無 之松崩騫

或 不茂。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.

玁不玁靡歲日薇和

狁遑狁室亦歸亦薇

之啟之靡莫曰作采薇

故。居。故。家。止。 歸。止。 薇。

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 Hëen-yun.

We shall have no leisure to rest,
Because of the Hëen-yun.

and by
they understand the heads of
clans, who alone had surnames in those days.
I will not say that their exegesis is not the better
of the two.

full. 騫虧

St. 6. (read kăng, in the 3d tone) denotes the moon in her second quarter, going on to be 'to fail,' 'to become defective.' The first half of 1.4 refers to the waning and decline of the sun and moon; the second to slips of the hill. The luxuriance of the pine and the cypress' is seen in the constant renewal of their leaves; and they are specified, rather than other trees, as being well known and evergreens. 承

‘to continue,' ' to succeed to 或 =‘some.’ May there always be those who shall succeed to you!”

The rhymes are–in st. 1.固,除庶。

5,t.1: in 2, 穀,祿足, cat. 3, t. 3: in 3, 興, 陵·增 · ♡ cat. 1, t 6: in 4, 享*, 堂王疆

,

cat. 10: in 5, 福 *, 食 德 cat. 1, t. 3: in 6, 恆升崩承 cat.6;壽茂, cat. 3. t.

2.

|

AN ODE ON

Ode 7. Allusive and narrative. THE DESPATCH OF TROOPS TO GUARD THE FRONTIERS ON THE NORTH AGAINST THE WILD TRIBES OF THE HEEN-YUN. This and the next two odes form a triad, having reference to the same expedition; this being appropriate to its commencement, those to its conclusion. The Preface says the expedition was undertaken in the time of king Wăn, when he was only duke of Chow, and was discharging his duty, as chief of all the

regions of the west, to the last king of Shang. Choo denies that the odes are of so early an origin, and says that the Son of Heaven, in the 8th ode, must be one of the kings of Chow; but he does not attempt to fix the date more particularly.

As to the form of the ode, it resembles that of the second in this book. Though intended to encourage the departing troops, it is written as if it were their own production, giving expression to their feelings on setting out, and in the progress of the expedition, down to its close. A translator's greatest difficulty is to determine

the moods and tenses which he will introduce ‘The piece was made with reference to the time

into his version. .The Complete Digest' says,

when the expedition was despatched, and the language throughout must be taken as that of

anticipation (詩作於方遣之時大

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