顏自數之。犬度之秩 矣。蛇 矣。巧 *木君子 之 蛇蛇碩言 人大 木。 有 猷。 遇忖莫 簧。出焉樹 Wisely arranged are the great plans; Sages determined them. What other men have in their minds, I can measure by reflection. Swiftly runs the crafty hare, 5 Trees of soft wood, easily wrought, Are planted by wise men. The words of way-farers that come and go Their easy and grand words [Only] issue from their mouths. Their artful words, like organ-tongues, Show how unblushing are their faces. 廟; the back part, the apartments behind, leading off from the large one in front, Ying-tah observes that we are to understand by the two terms here the temple as a whole (廟寢一物),君子 and 聖人 St. 5. 荏染-柔貌 ‘soft-looking. The trees intended are supposed to be useful, those which supply good timber and are easily wrought. #still does not refer to are the king; but it has a lighter meaning than in correlative expressions, and hence 君子 the last stanza. 行言一行道之言,‘the must be understood otherwise than in the two words of people walking on the road.’數= preceding stanzas. 秩秩=有序,orderly,'-well conducted and arranged. The, to distinguish.' These two things seem 'great plans' here are the great principles on which and by which the govt. should be conducted. 'to determine.' The writer seems to adduce these two things as implying wisdom beyond his reach; but it was not so with the schemes of other men. By他人 he intends the slanderers. On 11.5,6, see Men. I. Pt. i.VII. 9. 龜=狡, crafty. The crat to be adduced by the writer by way of appeal to the king. He could understand them; how then did he allow himself to be led away by the slanderers? Ll. 5–8 speak of two classes of their speeches, whose true character it would not be difficult to determine. 蛇蛇-安 舒, ‘easy, ‘natural-like.’ = L. 8,-thickness ty hare is a metaphor for the objects of the of the face,' shamelessness, incapability of writer's indignation. blushing. 何爾為爾旣職 猶勇微為拳 徒將伊且亂無 幾 多。何。尪。階。 6 Who are they? They [are like men who] dwell on the banks of the river; And they have neither strength nor courage, While yet they rear the steps of disorder! With legs ulcerated and swollen, What courage can you have? You form plans great and many, But your followers about you are few. In st. 6 the writer speaks out his mind round- | cat.2;甘, cat.8;共耶, cat.9: in 4, ly about the enemies of himself and the common weal, expressing his contempt for them. Choo 作 ·莫度獲 cat. 5, t.3: in5,樹 * observes that in 1. 1, he must have some par ticular persons in view, whom he does not deign * 數* 口,厚, cat. 4: in 6, 麋階伊幾 to mention by name.斯 is the final particle. cat.15,t.1(so Twan. Koo-she, 斯麋階; 麋 is used for 湄‘the margin or brink of a stream.’拳=力,‘strength.’職主,-a s in I. x. I. 2. People, living in damp, low, marshy places are generally sallow and feeble; and are moreover liable to the unsightly disease in 1. 5. Ode 5. Narrative. SoME NOBLE SUFFERING FROM SLANDER, AND SUSPECTING THAT THE SLANDERER WAS AN OLD FRIEND, INTIMATES THE GROUNDS OF HIS SUSPICION, AND LAMENTS HIS CASE, WHILE HE WOULD WELCOME THE RESTORATION OF THEIR FORMER RELATIONS. The Pre 微=髁瘍,‘the leg-bone ulcered;訄=腫 足,‘swollen legs and feet 將一大,‘great.' face assigns this piece to a duke of Soo, who 居徒=爾所與居之徒‘the ad had been slandered by a duke of Paou. There can be no doubt there was a State of Soo within herents with whom you associate and dwell.' the royal domain, corresponding to the pres. dis. of Wun (溫), dep. Hwae-kting, Ho-nan, the lords of which, viscounts, were often in the highest positions at court, with the title of kung; and there was probably a state of Paou. We have no records, however, of any kind to illustrate or confirm the statement of the Pre face. St. 1. L.1 is hardly a qnestion, but = "That man, so and so.' The writer does not care to 2 Those two follow each other in their goings;– Which of them wrought me this calamity? Why came he to my dam, Without entering to condole with me? 二章 伊誰云從 維暴之云 Our former relations were different from the present, When he will have nothing to do with me. 3 What man was it? Why came he to the path inside my gate? I heard his voice, But did not see his person. He is not ashamed before men; He does not stand in awe of Heaven. show that he knew his surname and name. | thing from the positive character of what is 斯 is the final particle.艱險,‘danger- said. ous.' Ll. 3, 4 give the reason for suspecting the man, who had occasion to come near the St. 2 The ‘two men’are the above follower of Paou, and Paou himself. The latter was the real offender, but the writer shrinks from di rectly saying so. 云 in 1.6 is best taken as the initial particle, and left untranslated. 不我可不以我為可,‘does not consider me tolerable,'- St. 3.陳 was the name of the path leading from the gate to the foot of the hall or reception-room. The person here comes nearer to the writer than in st. 1, and yet still avoids him, awakening a correspondingly greater indignation. 祇 比。人 斯。 攪 之而爾之 之爾我不彼 不自比 胡不自南 浙 彼何人斯 其爲飄風胡 之來 云何其盱 之亟行遑脂 還而八我心易也 之安行 亦不遑舍 之來 俾我祇也 也。 也。易 者還 4 What man was it? He is like a violent wind. 車。遑 壹舍。 者爾 Why came he not from the north? Or why not from the south? Why did he approach my dam, Doing nothing but perturb my mind? 5 You go along slowly, And yet you have not leisure to stop! 心。 And yet you have leisure to grease your wheels! If you would come to me but once! Why am I kept in a state of expectation? 6 If on your return you entered my house, When on your return you do not enter it, It would set me at rest. St. 4. 飄風一as in I. xiii. IV. 2. Ll. 3, 4 express the uncertainty of the person's move 風。 逝胡 used here to denote the fixed look of longing expectation. St. 6. His enemy had alleged in the former ments, characteristic of a slanderer.' 祇(che) st. that he was unable to call on the writer, 一但,‘only being despatched on some public business;- might he not call on him when he returned? = St. 5. The writer here exposes the falschood to be easy;' it is explained by 'to of the excuses made by his slanderer for not be glad 祇(che) 安, (to be at rest.' 否 coming to see him.盱 means ‘to stare;' VOL. IV. ‘not,’i. e., if you say you did not do it. 44 以極反側 極面不為以知如氏 作 目。可 鬼詛 此 視 得為 爾 好 人有 蜮斯® 歌。罔靦則 貫。吹 此諒 篪R吹 及壎 物。我爾仲 7 The elder of us blew the porcelain whistle, And the younger blew the bamboo flute; I was as if strung on the same string with you. If indeed you do not understand me, Here are the three creatures [for sacrifice], And I will take an oath to you. 8 If you were an imp or a water-bow, You could not be got at. But when one with face and eyes stands opposite to another, The man can be seen through and through. I have made this good song, To probe to the utmost your veerings and turnings. VI. Hüang pih. 七章 St. 7. 伯氏 and 伸氏=the elder and | dog. a pig, and a fowl' whose blood was used the younger.' The writer intends by them the person who was now his enemy and himself; and the two lines show how close was their former friendship. See Morrison's dict. on the character, where he gives a description of the instrument, and three figures of it. 1. 爾一我及爾,I and you? 如貫, us both.' 諒一誠‘if indeed.’詛to See the Tso sometimes in making covenants. St. 8. The yil is a creature altogether fabulous, or of which fabulous stories are told. It is said to lie concealed in the sand at the bottom of a stream, and when the shadow of any one on the bank appears in the water, to spurt sand at it, after which the person is sure to die. It has many names, the short fox," 6 the shadow shooter, the water-bow (水弩): Williams translates 1.1 by‘plotting,traitor curse,' teratify by an oath. This enables ous;' but that is not the meaning of it, though us to determine the meaning of 三物 as‘a the terms are contemptuous. 有靦 is ex |