不答。發謀我我謀謀司 夫皇 龜視 之之滃 得如 道。 匪盈孔旣謀不其訛 庭。多 ̧厭 ̧ 猶。 臧。臧。 訛。 誰是不伊則則 敢用我于具具 哀。 2 Now they agree, and now they defame one another; The case is greatly to be deplored. If a counsel be good, They all are found opposing it. If a counsel be bad, They all are found according with it. When I look at such counsels and plans, 3 Our tortoises are wearied out, And will not tell us anything about the plans. The counsellors are very many, But on that account nothing is accomplished. The speakers fill the court, But who dares to take any responsibility on himself? step in advance, And therefore did not get on on the road. St. 2 is interpreted of the mean men,'–the St. 3. The tortoise-shell was consulted so worthless counsellors of the king. Maou makes irreverently, that no response could any longer 渝渝 to mean ‘to harass one's superiors,' and | be got from it. 告猶=告所圖之 眦訛, ‘to have no thought of one's superiors?吉凶‘tell whether a plan were lucky or Han Ying took both expressions together as = unlucky. In 1.4.8.是用一是以 4, 8, 是用=是以,‘there不善之貌 the app. of not being good.’ I have followed the meanings assigned to them by Choo, who was preceded in them by Lew Heang and Tsaou Suy-chung(曹粹中) 具=俱‘all' For the last line, the‘Complete Digest' gives—伊于何至而能 . 有所定也乎 fore.’集成, succeed;'–no plan could be agreed on. The the openkers) 庭 is the 發言之人, meaning of 11.3 and 5 is the same. 發言一 open court below the hall of consultation blame;" here = responsibility of failure.No one dared to say, I will be responsible for this 大猶是經 【共爲猶 匪先民是 用不潰于成 如彼築室于道 道言 或 謀。是維 是爭。邇是 流。謀否 4 Alas! our formers of plans Do not take the ancients for their pattern, And do not regulate them by great principles. They only hearken to shallow words, And quarrel about shallow words. They are like one taking counsel with wayfarers about build ing a house, Which will consequently never come to completion. 5 Although the kingdom be unsettled, There are some who are wise, and others who are not. Although the people may not be numerous, Some have perspicacity, some have counsel, Some have gravity, and some have orderliness. But we are going on like the stream flowing from a spring, And will sink together in a common ruin. measure, I have translated 11. 7, 8 after Choo | tern;' here, to take for a pattern. In 1.3,猶 (猶不行不邁而坐謀所適 is explained by 道, reason,'–plans that are 謀之雖審而亦何得於道 based on deep principles. 經非常,that 哉). This is preferable to the construc2 | which is regular;–what does not adnit of de tion proposed by Yen T's'an :-( If a man wishes viation. 邇言,‘near words,' to travel, he must ask those who have travelled the road. If he consult with men who have not travelled it, it is reasonable he should learn no thing about it.' This he illustrates by a saying, ‘About ploughing ask the labourer, about weaving ask the maid(耕當問奴織 當問婢) St 4. 為猶−like發言, in last, st.,= ‘plan-makers.’先民 ‘former people,'=ancient worthies. 程=法,‘a law,’‘a pat - shallow speeches. 于道謀, ‘to take counsel at the way-side,' i. e, with way-farers. 潰一遂 ‘to succeed;' or to 'go forward,' as in st. 4 of last ode. St. 5. Bad as things were, they might be remedied, if the king would only take the advice of those who were competent. 止一定 'many. The people are spoken of as few, be- 冰如臨兢他莫知馬虎。不 履深兢戰知其河不敢 薄淵如戰其一人敢暴 6 They dare not without weapons attack a tiger; They dare not without a boat cross the Ho. They know one thing, But they only know that one. We should be apprehensive and careful, As if we were on the brink of a deep gulf, As if we were treading on thin ice. II. Seaou yuen. 懷不人。念心鳩。宛 二 寐。明昔憂天。翰彼 人。有發先傷我飛鳴 1 Small is the cooing dove, But it flies aloft up to heaven. My heart is wounded with sorrow, And I think of our forefathers. When the dawn is breaking, and I cannot sleep, The thoughts in my breast are of our parents. prevailing troubles. Ll. 4,5, 孽 小宛 L1. 4, 5,–see the Shoo, 7),答道,cat.3,t. 1; in 4, 程經聽 V.iv. 6, where we have for Ll. 6, 7, cat. 11: in 5, E, F, cat. 1, t. 2 ; must be taken interrogatively, or we may drop (prop. cat. 5),, ib., t. 1;, cat. the E in translating. St. 6. L1. 1–4 are descriptive of the king's| 15, t. 3: in 6,河,他, cat.17;兢冰, cat.6. counsellors who had sense enough for some things, but could not, or would not, apprehend others of more importance. 暴徒搏(to attack empty-handed,'--without weapons; 馮 一徒涉, ‘to cross empty-handed,’——without a boat. 其他, ‘the other,' – any other. LI. 5–7 are advice tendered by the writer to the king.戰戰恐 ‘to be afraid; 兢兢| =戒 ‘to be cautious.’臨‘to approach to.' The rhymes are--in st.1,土沮,cat. 5, t.2; 從用,邛, cat.9:in 2,訛哀違, 依底cat.15,t.1: in3,猶集(prop, cat. Ode. 2. Allusive and narrative. SOME OFFICER, IN A TIME OF DISORDER AND MISGOVERNMENT, URGES ON HIS BROTHERS THE DUTY OF MAINTAINING THEIR OWN VIRTUE, AND OF OBSERVING THE GREATEST CAUTION. The Preface says the piece was directed against king Yew; and Maou and his school, in their endeavours to carry out this view, are obliged to resort to ‘chisseling' in explaining the difft. stanzas. It may have been composed in Yêw's reign; but there is no indication of any political object in it. St. 1. 宛-小貌 ‘small-looking.' Choo or says the këw here is the pan këw (EX), pigeon; but the opinion of Maou, who makes it the same as the dove in I.v.IV. 3, is preferable. Maou also is the more correct in his definition 載題爾蜾 我日斯 新載似 教有無不各不飲 邁R飛 之誨子民又敬知酒 2 Men who are grave and wise, 3 Though they drink, are mild and masters of themselves; But those who are benighted and ignorant Are devoted to drink, and more so daily. Be careful, each of you, of your deportment;– What Heaven confers, [when once lost], is not regained. In the midst of the plain there is pulse, And the common people gather it. And they will become good as you are. 4 Look at the wagtail, Flying, and at the same time twittering. My days are advancing; of翰by高,‘high. It is descriptive of the | flight of the dove. That such a lofty flight should be accomplished by so small a creature seems to be the consideration which led to the mention of it;-as an instance of what may be attained by effort. 昔先人 is to be under stood of the speaker's ancestors, who had been, we may suppose, worthy officers of their kings. 明發,‘when the light is issuing.’ been the good human nature, which by vice, and drunkenness especially, may be irretrievably ruined. St. 3, I do not see how 11.1,2 bear on the subject of the stanza, which is that of insuring the virtue of the young by good training. 菽 is here taken to be, 'large beans.' Ll. 3, 4 bear on the general idea, but by a strange popular error. The ming-ling is a small green insect, generally found on the mulberry tree, but 人,‘the two individuals,' must mean the also elsewhere. The ko-lo is the sphex or soli speaker's parents. tary wasp, which carries away the young of the St. 2 is simply narrative. Drunkenness must ming-ling into its hole, where, it is supposed, they are changed into young wasps! Both as -, after have been a vice of the time. 齊=肅 ‘grave! 克-自克 overcome them selves.' Such men could use moderation in their drinking.臺-專 'devoted to.' 富 = 甚or益,‘increasingly, ‘more and | more:' =復, to be repeated’天命 –'the decree of Heaven,'' what Heaven gives or appoints.' What the writer had in his mind is by no means clear. Possibly, it may have and Yen Ts'an take 式 Choo Ching, and 1.6 = 'And by means of what is good make them like yourselves.' But we must take here as elsewhere,—merely an initial particle.穀=善,‘good’似 become as.' St. 4. 題一視‘to see 脊第一 -as in i.IV. 3. The energy and activity of the bird are what procure it a place in this stanza. 履于木温何宜粟交寐。而 薄谷 懦 能獄。哀 冰戰 兢 穀 人。 335 無月 扈。爾 征。 而月斯征 夙興夜 兢。如 如臨 如集于 Your months are going on. 出 自岸 Rising early and going to sleep late, Do not disgrace those who gave you birth. 5 The greenbeaks come and go, Pecking up grain about the stack-yard. As if we were on the brink of a valley. We must be apprehensive and cautious, As if we were treading upon thin ice. 生。 邁 and 征 both = 行, ‘to go,’‘to proceed’| 病‘to be in distress;’——Han Ying read 疹·寡 而汝‘you.’斯=其 -you.'-;-it com- is nearly all solitary, friendless people.' 6 bines with the words following it to heighten and are synonymous, signifying ‘a prison," their descriptive power. 忝=辱,‘to dis grace.’ the former term being appropriate to places of confinement in the country; the latter, to those St. 5,-as in I. xi. VI. Acc. to Choo, about the court. Han Ying read, which the vulgar name of the sang-hoo is which I have adopted in the translation. An- reference to the struggle for life in consequence The classes mentioned should have been objects does not help us in determining the meaning. of kindly care to the government, whereas it deemed them(宜) fit for its prisons. L.5 reinformation,-that of spreading some finely ground rice on the ground, in connection with divination, as an offering to the spirits. The use of plain grain here may be an indication of t fers to a custom on which we have not much the writer's poverty. É 10s or 10 É‚– in the same way,-imperatively. ranslated St.6. The three couplets here must all be |