謀捷謂慎謀 謀緝誰彼成 欲捷爾爾欲 欲緝適 適諧是兮 翩與 人南侈 .幡。信,也。人.翩 2 A few diverging points May be made out to be the southern Sieve. Those slanderers! Who devised their schemes for them? 3 With babbling mouths you go about, Scheming and wishing to slander others. [But] be careful of your words;[People] will [yet] say that you are untruthful. 4 Clever you are, and ever changing, In your schemes and wishes to slander. plained as面見人之貌 the app.of seeing | a person face to face.' In the meaning which I have given to without limit,' I am borne out by Kẽang Ping-chang. In 1. 6, to investigate thoroughly.' 覆不正值,‘upsetting and deflected., The rhymes are—in st. 1,,,, cat. small strokes or elegant lines. 貝錦 shell embroidery,' i. e., a piece of silk embroidered till it looks like a beautiful shell;—comp. in the Shoo, III, i. Pt i. 44. By the combination of a few lines a striking effect may be produced, and so had it been when some trivial faults of the writer had been magnified and woven, as it were, by his slanderers, into great crimes. in 1.3 is in the objective, govern 12: in 2, 禍我可,cnt.17: in3,陳身, ed by 譖大一泰‘too! 人, 天, cat. 12, t. 1: in 4, 風*南*, 心 cat.7, t. 1: in 5,.,.., cat. 5, t. 1: in 6, 易知,祇 cat. 16, t. 1: in 7,,,, cat. 16, t. 1: in 8,,,, cat. 1, t. 3. CES HIS ENEMIES. The title of this ode, or eunuch, of st. 7. was the name of a passage in the interior of the palace. of which the writer had the superintendance,-as is denoted by the 1. He was perhaps the chief of the eunuchs. It is assumed, and we may admit it, though it is nowhere stated in the piece, that his own mutilation was in consequence of the slanders from which he had suffered. St. 1. Maou defines 萋斐by文章相 elegant figures crossing one another;' and Choo, by 小文之貌‘the app. of St. 2. is explained in the Shwoh-wăn by to open wide the mouth; -, great.' Choo explains the two characters together by the app. of what is small and widely extended.', 'the sieve,' is the name of one of the 28 constellations of the zodiac, part of the sign sagittarius. It is assigned properly to the eastern region of the heavens, but is here spoken of, perhaps from the writer's observation at the time, as in the north. It consists of four stars, two which are called the Heels,' close together, and two, more widely apart, which are called 'the Mouth.' The illustration appears to have a similar meaning to that used in the previous stanza. -who presided over the scheming with them?' St. 3. Various definitions have been proposed of, but we may accept that of Maou and Choo, the noise of the 口舌聲,‘the tongue going' 翩翩t the app. of coming and going.' Ll. 3, 4 contain words of warning to the slanderers; which are continued in st. 4. 捷捷 describes them as 'as clever (儇利 有豺取矜蒼驕豈 北虎 不 人 勞蒼 好爾 受。食人者。人。天。好,受。 投投誰 豺與 昊。比。虎。謀。 They receive it [now] indeed, 勞旣 彼 人其 驕草 人。草遷。 But by and by it will turn to your own hurt. 5 The proud are delighted, And the troubled are in sorrow. O azure Heaven! O azure Heaven! Look on those proud men, 6 Those slanderers! Who devised their schemes for them? And throw them to wolves and tigers. If these refused to devour them, I would cast them into the north. If the north refused to receive them, I would throw them into the hands of great [Heaven]. occurs 貌),' and 幡幡, as ‘changeable (反覆| indignation. 有北一北方, ‘tne region of 貌). The king is intended chiefly in 1.2. I the north,' where there are the rigors of winter translate 1.4 in the future tense, as do nearly and the barrenness of the desert. 有 all the critics;–e.g., Yen Tsan; 次能證 here, according to a usage, which I do not know 人人亦能譖女其禍將遷及 汝矣:The writer, however, projects hiın 咱 self forward into the future, and sees his anti cipation actually realized(). ·女一汝 St. 5. 好好 is explained by 樂, to be joyful and 草草by 憂 (to be sorrowful.. The writer here appeals to Heaven. St. 6. L1. 1, 2 are repeated from st.2. Some would elide them from this stanza. L1.3–8 contain the strongest expressions of the writer's how to explain. Wang Yin-che says that This use of is pointed out in the index of characters and phrases to the Shoo. 有一 昊天,‘Great Heaven ; but the phrase shows that the writer did not rest in the thought of the material heavens. See the article in the index to the Shoo, just alluded to. 而 君詩作人畝道楊 聽 。凡 為孟丘。猗園 之。敬百此子。寺于之 7 The way through the willow garden Lies near the acred height. I, the eunuch Măng-tsze, Have made this All ye officers, poem. Reverently hearken to it. VII. Kuh fung. 轉將女。維恐及風習 棄樂將子將雨。維 芋安漿 安安與懼將風谷 1 Gently blows the east wind;– The wind followed by the rain. In the time of fear and dread, It was all I and you. In your time of rest and pleasure, You have turned and cast me off. .7 谷風 St. 7. It is difficult to tell what the writer | 3, t.2:in7,丘,詩之cat.1, t. 1; 子子 intends in ll. 1, 2, and various views are taken of ib., t. 2. his meaning. The willow garden lies low (下地), and the cultivated acres lie above it (高地); yet they adjoin one another. 猗 is explained by I, 'to add to,' here—'to adjoin. It may be that the writer alludes in 1. 1 to himself, and in 1.2 to other officers of higher rank than he had been in. As calamity from the slanderers had befallen him, so might it go on to overtake then;—and therefore, for their warning had he made this ode. 孟子 was his designation-'the elder one'-among the eunuchs. Ode 7. Allusive. SOME ONE COMPLAINS OF THE ALIENATION FROM HIM OF AN OLD FRIEND, PRODUCED BY THE CHANGE FOR THE BETTER IN THE CIRCUMSTANCES OF THE LATTER. St. 1. Ll. 1, 2,-see on I. iii. X. 1. There is certainly a difficulty in ascertaining the relation of these lines to those that follow, and more especially in stanzas 2, 3. On the ode referred to, I have adduced Yen Tsan's explanation of, and he rejoices in the confirmation of it, which stt. 2 and 3 here supply him with. I still adhere, however, to the more common view. Herell. 1, 2 are supposed to set The rhymes are–in st. 1,錦甚, cat. 7, t. forth how friends depend on each other. In n. 1: in 2, 箕 謀 *, cat. 1, t. 1: in3.翩,人,3,5,將; ,—as in I. vii. IX. 1, 2. It is explained 信, cat. 12, t. 1: in 4, 幡言,遷, cat.14: in by且 ; and in I. x. II. 3, we had an instance of 5.好 草, cat.3, t. 2; 天, 人, 人, cat. 12, t.1: in 6, .,, (prop. cat. 1), J, cat. 5, t. 2; 食 北, cat. 1, t. 3; 受昊* cat. the repetition of H, at the commencement of two lines. We can hardly translate here. L.4. It was 'I and you;' i.e., we were all to each other. 思萎。不山習棄懷將風習 思我小怨 習習谷 懼。 及 風。 維 樂于恐維 2 Gently blows the east wind; And the wind is followed by the tornado. In the time of fear and dread, You placed me in your breast. In your time of rest and pleasure, You have cast me off like an abandoned thing. 3 Gently blows the east wind;– 劬 And on the rock-covered tops of the hills, There is no grass which is not dying, No tree which is not withering. You forget my great virtues, And think of my small faults. VIII. Luh ngo. 父哀伊 勞。我母哀蒿莪 義。 1 Long and large grows the ngo; – It is not the ngo but the haou. Alas! alas! my parents, With what toil ye gave me birth! St. 2. 頹 is defined in the Urh-ya ag‘a scorching whirlwind.' The bland east wind, succeeded by this, may allude to the consequences of the ruptured friendship. Neither Maou nor Choo sanction this view; but it seems to me the most natural in the case. 蓼 The rhymes are in st. 1,雨女子, cat. 5, t.2:in2,頹懷遺, ent.15,t. 1: in 3,嵬 萎怨(prop. cat.14), l. Ode 8. Metaphorical, narrative, and allusive. A SON DEPLORES HIS HARD FATE IN BEING PRE 遺=忘 去之物, ‘a forgotten or abandoned thing' VENTED FROM RENDERING THE LAST SERVICES St. 3. 崔嵬一 -as in I.i.III. 2. We must suppose that the effects of the tornado following the east wind are described. 落, ‘to decay and fall,': = to wither. TO HIS PARENTS, AND ENLARGES ON THE PARENT AL CLAIM. It is a pretty clear conclusion from the piece that the parents of the writer were dead; that he had been kept away from them by the exigencies of the public service is assumed by most of the critics, and the thing is in itself probable enough, but it is nowhere distinct opposed to 德 must be translated by (faults' ly intimated. It is by the supposition, how 蓼蓼者莪 哀哀父母 生我 銜怙死 恥罅勞蔚。 恤。 矣。 樹恤 八則靡至 無母何恃 出 死之久矣 無何 鮮民之生 2 Long and large grows the ngo; – It is not the ngo, but the wei. Alas! alas! my parents, With what toil and suffering ye gave me birth! 3 When the pitcher is exhausted, It is the shame of the jar. Than to live an orphan, It would be better to have been long dead. ever, that a political character is attributed to Stt 1,2.—as in iii.II.,—as in i.I.2. them. His blindness was the effect of his grief; and he states the fact to introduce the sorrow which had caused it. I do not attempt to hold the balance between the two views. —as in I. iii. VII. 1. - -as in i.VIII.2. We have not-met with 蔚 before, but it also 劬勞 St. 3. ff is a pitcher,' and 'a vase or is the name of a species of southernwood. I have kept the Chinese names, because the jar' from which the pitcher is supplied. The meaning turns on the difference between the two are dependent on each other, and so are plants, and a translator would therefore have to used as metaphorical of the relation between a give the exact name of each, which I am unable son and his parents. Opposite sides are taken to do. The ngo, it is said, is much superior to in interpreting the difft. parts of the comparithe other two plants; and Choo on this founds son. Some will have the son to be intended by his interpretation of the stanzas as metaphori-| the pitcher, others the parents; and so, with cal. The writer, according to him, feels that the jar. 鮮=寡‘solitary' The connection determines the meaning of 鮮民 to be 'an orphan.' In the dictionary is defined by by the discharge of his duty to his parents to the last, he should have proved himself like a ngo, whereas, having failed in that duty, he was only like a haou or a wei. Many critics, however, find the allusive element in the stanzas, and not the metaphorical. The ngo, they . We cannot make a distinction between the terms. 出入,一as in Ana.I.vi. 恤 = say, looks quite different from the haou and 憂 = sorrow.' L. 8 certainly implies that the wei; but the writer was unable to distinguish parents were dead. |