V. Ts'oo ts'ze. 我稷與稷我昔其楚 倉翼與我何棘。言 旣翼我黍黍為。自抽者 1 Thick grew the tribulus [on the ground], But they cleared away its thorny bushes. Why did they this of old? That we might plant our millet and sacrificial millet; That our millet might be abundant, And our sacrificial millet luxuriant. When our barns are full, L. 3 in st. 3. is defined in the Urh-ya by , 'to be agitated.' The Shwoh-wăn gives the character as with at the side. Ll. 4, 5, in stt. 1,2,3. By 'the good men, the keun-tsze, are understood the good sovereigns of an earlier date. -, 'truly.'-The writer cherished them in his heart, and indeed could not forget them. =, ‘crooked,' 'perverse;', 'without a crook,' i. e., = Ode 5. Narrative. SACRIFICIAL AND FESTAL SERVICES IN THE ANCESTRAL TEMPLE; AND THEIR CONNECTION WITH ATTENTION TO HUSBANDRY. This piece and the nine others which follow are all said, in the Preface, to have been directed against king Yew; but there is nothing in them to lead our thoughts to him, nothing to indicate dissatisfaction in the mind of the writer or writers with any one. The device by which the critics explain the statement of the Preface can hardly be called ingenious: The sad experience of the writers,' it is said, 'leads them to describe the scenes of a happier time in the past without a flaw.'-'was not as,' i. e., 4). On this view these odes as or like the conduct of Yew. 笙磬 Ll. 3-6 in st. 4. Maou and many others take as the name of a certain kind of king or sounding stone; but there is no necessity for doing so, and the certainly agrees better with the natural construction of them as two different instruments. Maou and Ch'ing again take Ya and Nan as the names of certain dances or certain pieces of music; but even the critics who generally defer to their authority do not agree with them here. The Nan are the odes of the Chow-nan and the Shaou-nan. We need have no difficulty in admitting that they existed as a collection in the time of Yew, Nor need we hesitate in admitting that a portion of the Ya also existed as a collection,-those, perhaps attributed to the duke of Chow. is equivalent to 'to dance,'-as in I. iii. XIII. 3. The FFA are all, 'to use.'-without transgressing,' i. e., violating the rules of the music or the dance. The rhymes are-in st. 1, 將,易傷 cat. 10: in 2, pt,,, cat. 15, t. 1: in 3,,,, cat. 3, t. 2: in 4, 欽琴音南..僭,cat. 7, t. 1. tell us not what the writers saw passing beneath their own eyes, but of what they might have seen if they had lived two or three hundred years earlier;-and this without the slightest indication that they are doing so! I confess that this decade of odes shakes any confidence which I have been disposed to put in the Preface very much. In fact, these odes are out of place among the mass of others belonging to a degenerate time (E), and fully deserved to be ranked with the first eighteen pieces of this Part, which are ascribed to the duke of Chow. Choo thinks the piece celebrates the services in the temple of some noble landed proprietor, and he says that the in 1. 4 of st. 1 is that individual's designation of himself. I incline rather to the view of others, put in a strong light by Keang, that the services spoken of are those of the king's ancestral temple. The is simply the poet's identification of himself with the Parties of whom he sings. St. 1, 茨 -see on I.iv.II. is another name for it as a thorny bush. 楚楚 expresses the luxuriance and denseness of the growth. is the initial particle; and, to take away.' L.3= = -古人何乃為此事 爾濟福以饗以盈。 侑。以 牛 濟 羊R蹌 以蹌 蹌。 或 武將或往潔 以爲酒食 饗以祀以妥 「我庾維 以億。 以介景 And our stacks can be counted by tens of myriads, We proceed to make spirits and For offerings and sacrifice; prepare viands, We seat the representatives of the dead, and urge them to eat: Thus seeking to increase our bright happiness. 2 With correct and reverent deportment, The oxen and sheep all pure, We proceed to the winter and autumnal sacrifices. Some flay [the victims]; some boil [their flesh]; Some arrange [the meat]; some adjust [the pieces of it]. The priest sacrifices inside the temple gate, 乎, Why was it that the ancients did this ?" The writer ascends, in the line, in thought, to the first founders of the Chow dynasty, who laid its foundations in the attention which they paid to agriculture. The answer to the question is given in 11.4-6. filfil and are synonymous expressions, denoting the plentiful app. of the crops.in 1. 7 is incompatible with the view of the old interpreters, that the piece is descriptive of the practices of an ancient time. -the stacks in which the sheaves of grain were built up in the fields. L. 10-以獻 (wherewith to offer sacri. | the Le Ke, was neccessarily inferior in rank to the principal sacrificer, yet for the time he was superior to him, occupying the place of his departed ancestor. This circumstance, it was supposed, would make him feel uncomfortable; and therefore as soon as he appeared in the temple, the sacrificer was instructed, by the director of the ceremonies, to ask him to be seated, and to place him at ease; after which he was urged to eat, and to take some refreshment, which is here expressed by 有(一勸). [The practice of using these representatives of the dead was disused after the Chow dynasty.] St. 2 describes the progress of the sacrifice, but still only a preparatory stage of it, L. 1 is fices.' Ying-tah observes that we are not to explained by were of correct deportdistinguish between 3 and, and that the ment,' and is to be understood of the various line stands as it does from the necessity of the officers whose functions are described in ll. 4, 5. 劫 so that poet. 妥=安,‘to make comfortable. The In 1.2, 爾 must be construed with 糸 the two characters,='pure-like are." If we take as the pronoun, the line is to me altogether object of this character is the , mentioned in st. 5, a representative or personator of the worthy who was sacrificed to. The dead, exist ing now in their 神 or spirit-state, of course out of connection. L. 3,-see i.VI. 4. The names of the sacrifices are used for the offering them; and while only two of the seasonal sacrifices are mentioned, we must extend them so as to -as in I. xv. I. 6. include the other two. 亨一 were not visible, and one of the sacrificer's relatives was selected to represent him in the ceremony. The representative was supposed to be taken possession of for the time by the repre- Choo interprets of putting the prepared sented, so that we read in the Le Ke,一尸神 meat on the trays or stands for it, and 將 of 'The She was the visible image of the spirit.' The person selected for this part, according to certain rules found, up and down, in VOL. IV. then carrying the trays into the temple. This is the view of the characters given by Ch'ing; but these operations are appropriate more to 47 莫或俎執壽報饗是事 炙孔爨 君婦 碩錯 或踏。 皇。孔 明 保先 獻庶莫燔盒 萬慶是 And all the service is complete and brilliant. Grandly come our progenitors; Their Spirits happily enjoy the offerings; 3 They attend to the furnaces with reverence; Wives presiding are still and reverent, Preparing the numerous [smaller] dishes. The guests and visitors the service described in the next st. I have I must therefore take, with Maou, as therefore followed Maou, who defines by, 'quietly,' 'happily,' and construe as in the 陳于牙, and 將 by 齊其肉,‘arrange translation. L.9. 孝孫 'filial grandson,' St. 3 goes on to the setting forth and further business of the sacrifice. - 'a furnace.', 'to hold,'-to attend to. 錯錯 the meat on stands,' and 'adjust the pieces of filial descendant, is the name given to the sacriit' Keang supports this view. L.6. j 'to ficer. pray,' 'one who makes or recites prayers.' It is evident that the word is here the designation of an officer, and not a verb,-as Lacharme makes it, 'Ritus precationum peraguntur.' I translate it by priest, for want of a better term; see Ana., VI. xiv. is the space inside the gate of the temple;'-as if to give the Spirits of the dead a welcome on their entrance into the edifice. L.8. By stand all the ancestors to whom the sacrifices were presented. is defined by, 'great,' and ruler.' The 'Complete Digest' gives we are to under expresses 'reverence of manner.' L.2. The of the broiled liver. Ying-tah says that meat on which the operation of passed was more difficult to cook, and required to be kept nearer the fire than that which was subjected to the meaning as I have done,-先祖儼君炙L.4.君婦=主婦, ‘the presiding 臨之尊L.9. Choo takes 神保 as an honourable designation of the F, which we might translate surety of the Spirits.' The structure of the line, corresponding to the one wives;'--the queen and other ladies of the harem;-see the note on the Interpretation of I.i.I. 莫莫 denotes 'a still and reverent manner.' as in I. xv. V. 2; dishes con = taining sauces, cakes, condiments, &c. Ll. 6 before, so that 保神 seems to answer tot. The guests and visitors were nobles and 祖, serves to recommend this view; but in st. 5 is evidently different from the officers of different surnames from the sacrificer, chosen by divination to take part in the sacri . ficial service. L. 7 describes the ceremonies of 如卜孝徂莫我福,保度.酬 式爾,賚愆孔 旣百袖孝工煐 齊 福。嗜孫祝矣攸報 旣如飲 笑語卒 攵錯 禮儀卒 酵 以 獲. 致式 稷幾食。芬告。禮 Present the cup, and drink all round. Every form is according to rule; 介神卒 Every smile and word are as they should be. The Spirits quietly come, And respond with great blessings: Myriads of years as the [fitting] reward. 4 We are very much exhausted, And have performed every ceremony without error. And the Spirits have enjoyed your spirits and viands. Each as it is desired, each as sure as law. You have been exact and expeditious; drinking which took place between them, the the strength of our sinews is exhausted.' representative of the dead, and the sacrificer; which it would be tedious to attempt to describe is explained by ; but we need hardly in detail. 交錯‘crosswise and diagon- | seek to translate it. 善其事工,To ally,’ about equal to our all round: 卒一盡 be skilful at one's business is called 工:致 * altogether: 度=合於法度,ac-告=致神意以告主人,‘conveye cording to rule;'獲得其宜,as the mind of the Spirits, and announces it to the in the translation. It seems to me, however, sacrificer;' having learned their mind from their that these four lines are out of place at this part of the service, and that they would come in better in a description of the feast, which representatives. 賚一子,‘to give;’but we must understand the term here of the convey followed the sacrifice. L. 9. 神保−as in|ing the message he was charged with. 苾芬一 last stanza. 格來‘to come I suppose 香‘fragrant.’嗜,‘to delight in,’‘to relthe spirits would come in the persons of their | ish. 卜,,一as in i. VI. 4. L. 8. 幾 is explainrepresentatives. L. 12. 酢=報,‘to recom- ed by 期 ‘to expect,' ‘to prognosticate;’式 pense.' This would be the reward of the sacrificer for his filial dutifulness. St. 4. In this stanza and the next we have the conclusion of the sacrifice.煐一竭 exhausted,' and the critics expand it by 'what is law or rule.' The meaning must be, I think, as I have expressed it. I cannot understand Choo, when he says that intimates the number of the blessings.' 兄廢聿鼓醉工旣禮爾旣 弟R徹歸R鐘 止祝戒儀極国 備不 致 旣 備 燕諸君神載 載神徂鐘 私,父婦。保起。具位鼓億錫 You have been correct and careful: They will ever confer on you the choicest favours, In myriads and tens of myriads.' 5 The ceremonies having thus been completed, And the bells and drums having given their warning, The filial descendant goes to his place, And the able priest makes his announcement, "The Spirits have drunk to the full.' The great representative of the dead then rises, And the bells and drums escort his withdrawal, [On which] the Spirits tranquilly return [to their place]. All the servants, and the presiding wives, Remove [the trays and dishes] without delay. The [descendant's] uncles and cousins All repair to the private feast. Ll. 9, 10 are complimentary to the master of taken from the master to the representative. the sacrifice on the manner in which all the 具一俱all. We cannot suppose 醉 to mean ceremonies of the service had been attended to. anything more than the translation expresses. L.8. This line was referred to in connection with the 8th of st.2, as proving that 神保 齊一整, ‘to arrange,' ‘exact;'稷=疾,‘to be expeditious; 匡=正,‘correct; 敕, to charge,'‘careful.’極一至,‘to the utmost. 時=是, which we may consider as meaning says,一送尸而神歸, ‘when the She are ‘to be,'or=於是,‘hereupon;’but we can escorted away, the Spirits return.' Where do hardly translate it. could not be another name for the P. Even Choo seems not to identify them here, for he they return to? The answer to this given by St.5 brings us to the conclusion of the sacri-Ching Kang-shing is to heaven' 宰一家 fice.戒in 1.2 is defined by 告, to announce,' 宰, 'a steward.. to announce,” 宰, ‘a steward: 諸宰 applies to all the the meaning being that the music now announced the end of the service (告終). L.3. The sacri ficer now left the place which he had occupied during the service, descended from the hall of ceremony, and took his place at the foot of the stair on the east, the place appropriate to him, I suppose, in dismissing his guests. L.4, as in the last st. The priest took the message contained in 1.5 to the sacrificer from the re presentative of the Spirits. Yimg-tan" inquifc servants about the household, or the royal estab lishment. 君婦 ,一as in st. 3. 廢一去 廢法 'to remove;' kindred in meaning with The removal of the dishes terminated the sacrificial service, but the sacrificer proceeded to enter tain his relatives at a private feast. 諸 兄弟,‘all, old and young, who were of the incorrect in supposing that the message was same surname as the sacrificer.' 'all' |