婦會婦此斂不 斂不遂邟有神。 子孫之 之有 穧。穫 利。 彼 穉。我 彼止。 穗看此 南 畝其 祁。 伊遺有彼 公 寡秉不有田。雨 May the Spirit, the Father of husbandry, Lay hold of them, and put them in the blazing fire! 3 The clouds form in dense masses, And the rain comes down slowly. May it rain first on our public fields, And then come to our private! There shall be young grain unreaped, And here some sheaves ungathered; There shall be handfuls left on the ground, For the benefit of the widow. 4 The distant descendant will come, When their wives and children 火。 Are bringing food to those [at work] on the south-lying acres. Shoo, IV. ii. 4. The insects in 11. 4, 5 are de- |萋 scribed as 'caterpillars which injure the growing grain,'and are said to attack, severally, the different parts of the plant mentioned in the translation. We cannot, with our present know ledge, give to each its proper name. 樨 is applied to the young of plants, animals, and men; specially and properly, it denotes, as here, ‘young grain. Li. 7, 8 are to be taken with Choo, as a prayer, though a good enough meaning is drawn from them by Yen Ts'an and others, who read them as indicative. 田祖‧ –as in the last ode.田祖有神田 祖之神 the Spirit of the Father of husbandry.' The must be considered here to have the expletive usage which often belongs to it. St. 3 describes the loyal feeling of the husbandmen, and some ways in which kindness to the poor was manifested. L1.1–4 are best taken, like 7, 8 of last stanza, as expressing the of their being collected in dense masses. 祁邧一徐,‘gently‘The rain comes,' says Yen Ts'an, 'so to as soak the ground, but yet not breaking the clods.' Ll. 3, 4,- –see on Men cius, III. Pt. i. III. 9, 19. L.5, probably refers to patches where the grain had not ripened as in the field generally, and which were left for the poor and the widow. L. 6. 穧一束 bundles,' or 'sheaves.' Some bundles would purposely be left, not gathered in; and so with some handfuls in 1. 7, and ears in 1.8.滯 遺棄, (left behind. Only the ‘widow’is specified in 1. 8, but the benefit, no doubt, extended to the poor generally. 伊一維, nearly= ‘to be.’——Compare the legislation of Moses, in connection with the harvest, for the poor, in Deuteronomy xxiii. 19–22, et al. St. 4. L1.1–4, –as in st. 3 of last ode. There, however," says Choo Kung-tsëen, but I am not sure that he is correct, 'the great personages appear in the spring, to stimulate the wish or prayer of the husbandmen. 有渰is husbandmen to diligence, but here in the har descriptive of ‘the clouds gathering,' and 萋 vest, to rejoice with them in the success of their labours. The words here are those of the hus 介以稷與其禋喜田 景祀,以其騂 福。以享黍黑 來畯 方至 The surveyor of the fields [also] will come and be glad. They will come and offer pure sacrifices to the Spirits of the four quarters, With their victims red and black, And their preparations of millet: Thus offering, thus sacrificing, Thus increasing our bright happiness. 作有 作六 IX. Chen pe Loh e. 瞻彼洛 瞻 福子泱矣。 六奭妹祿至泱雞彼 師以韐如止君水洛 1 Look at the Loh, With its waters broad and deep. Thither has come our lord, In whom all happiness and dignity are concentrated. Red are his madder-dyed knee covers, In which he might raise his six armies. bandmen, stimulating one another, to rejoice .,.,. ib., t. 2; (prop. cat. 6), the heart of their superior.' However this be, we must understand the sacrifices immediately cat. 1, t. 3; 穉火*, cat. 15, t. 2: in 3, spoken of as sacrifices of thanksgiving for the, cat. 15, t. 1; bountiful harvest.is the name for a sacri fice offered with a pure mind; as in the Shoo, II.i. 6. 方禋祀=禋四方之 神,‘purely sacrifice to the spirits of the four quarters. They would not do so, however, all at once, or all in one place, but in the several quarters, as they went along on their survey of the royal domain. For each quarter the colour of the victim was different, and hence we have the specification in 1.6 of a red victim which was offered to the Spirit of the south, and of a black victim, which was offered to the Spirit of the north. Choo says that 1.9 expresses the wish of the people for the happiness of the distant descendant. It seems more natural to take it as I have done. The rhymes are–in st. 1,戒 .事,耜 畝, cat 1, t. 2;碩,若*, cat. 3, t. 3: in 2, Ħ, ib., t. 2; 穗利,b, t. 3: in4,止子畝 - 喜 cat.1,t. 2; 黑稷 3. o.t. Ode 8. Narrative. THE FEUDAL PRINCES, MET AT SOME GATHERING IN THE EASTERN CAPI TAL, PRAISE THE KING AS HE APPEARS AMONG THEM. To what time we should assign the piece, or who the king referred to was, we cannot tell. It seems quite absurd to assign the piece, with the Preface, to the reign of king Yêw, and say that it celebrates the ways of the ancient kings, to brand him for his neglect of them. Of the gatherings of the feudal nobles at the eastern capital, in the neighbourhood of the Loh, I have written on iii. IV. St. 1.洛 ,-see the Shoo, III. i. Pt. i. 53, 55, et al. As the ‘eastern capital' was built near it, 洛 is often used for that in the Shoo. L. 2 here 保同至水瞻保珌至水瞻 止。泱 年。旣 子維 2 Look at the Loh, With its waters broad and deep. Thither has our lord come, 君 止泱 泱。洛 萬琫君矣。 年。有子維 The gems at his scabbard's mouth all-gleaming. May our lord live myriads of years, Preserving his House! 3 Look at the Loh, With its waters broad and deep. In whom all happiness and dignities are united. shows that the writer has the river in his view, though perhaps the occasion makes him speak of with which the king's scabbard was adorned about the top or mouth of it; and all the critics its waters in larger style than they deserved.agree in taking peih of the gems at the end or 泱=深廣貌 the app. of being deep and bottom of it. ' | But according to the analogy of ‘madder-dyed.’I cannot accept the statement in the Shwoh-wăn that the term is a name of the madder plant;– wide.' 君子 is here, evidently,一天子,‘the | the corresponding line in st. 1, and a hundred son of Heaven,' the king. L. 4 is descriptive of other lines in the She, yew-peih can only be him as concentrating in his own person all the hap- descriptive of the pe pung, and I have translated piness, riches, and dignity of the kingdom. 如 accordingly. L1.5, 6 contain a wish or prayer –as in VII.4. Choo well explains the phrase | for the king or for his dynasty.室家=the here by 積, to be accumulated.' L.5. Mei= | fortunes of his family or dynasty.’(The son of Heaven,' says Choo Taou-hing(朱道行; -see I. vii. XV. 1. Keah, Ming dyn.) 'has all under heaven for his family ‘the knee covers.'有奭-as in i. vi. 1.(天子以天下為家)’ L. 6. 作一起,‘to raise' The whole line must be taken as I have translated it. We are not to suppose that the object of the meeting celebrated was to raise the king's armies for some martial expedition; but the nobles thus express their joy in him as a sovereign equal to his position. ‘Six armies’was the force of 75,000 men, which the king could raise in the royal domain. St. 3. L.4. 同 is equivalent to 聚, ‘to be collected;"–as in iii. VI. 2, et al. 家那一家 in last stanza. All the great families and all the States or regions in the kingdom are considered as belonging to the sovereign. The rhymes are–in st. 1, 芡師, cat. 15,t. 1: in 2, 泌室,cat. 12, t. 3: in 3, 同 那 , St. 2. L. 4. Pe(Maou has 畢 on the right)| cat.9: and perhaps, 矣止.cat.1, t. 2, in all ='a scabbard;' puny was the name of the gems the stanzas. X. Shang-shang chay hwa. 矣。有矣 矣裳以寫兮。裳 有 矣。 有維 今。我 靚 裳裳者 有譽處 我心寫今 觀之子 矣 是以有慶矣 章矣維其有 矣。 華。 章其黃 1 Splendid are the flowers, And the leaves are luxuriant. I see these princes, O And my heart is entirely satisfied. My heart is entirely satisfied; 是心 Right is it they should have praise and prosperity! 2 Splendid are the flowers, And deep is their yellow. Full of all elegance. They are full of all elegance; Right is it they should have every blessing! Ode X. Allusive and narrative. RESPONSIVE TO THE FORMER: THE KING CELEBRATES THE PRAISES OF THE PRINCES. Nothing could be more natural than this view of the piece, which is given by Choo,-leaving the time and the king undetermined as in the preceding ode. The Preface says the piece was directed against king Yew, who neglected the sons of ministers of worth, and gave the places which they should have occupied to mean creatures of his own. But there is nothing in the whole piece to lead our thought, away from the princes commended in it, to their fathers and ancestors. St. 1. Choo, after Maou, defines 堂堂, which Ying-tah again explains by 光 i. IV. 1. for which there seems no reason. 湑 -盛貌(luxuriant-looking.' The beauty of the flowers and the luxuriance of the leaves are in allusion to the elegance and accomplishments of the feudal princes;-it seems absurd, in K'ang-shing and others, to find the king in the flowers, standing high, and the princes in the leaves, growing below. 之子,these gen tlemen;"–the princes whom the ode celebrates. L1.3–6, -see on ii. 1X. 1. St. 2. L. 2. 芸-the dict. says that this term is to be read here as 運, but does not define by its meaning. Maou and Choo understand it as indicating the abundance or depth of the yel low (黃盛) L.4. 章の文章(ele明,‘brilliant,’‘splendid' Comp. 皇皇 gance; referring, I suppose, to their dress. 者華 ini.IV.1. Some adopt the reading of | equipments, and accomplishments. L.6. 慶 常, and think that 常常=the常棣of =福慶, (happiness aud prosperity. Drawn by their four white steeds, black-maned. They are drawn by their four white steeds, black-maned, And the six reins are glossy! 4 To the left [they move], to the left, St. 3 And they execute the movement properly. To the right [they move], to the right, And right is it their movements should indicate it. Ll. 4-6,-see on i.II. 2, III. 4. St. 4. This stanza is all narrative. By the we are to understand the princes, 君子 the 之子 of the other stanzas ; and by 11. 1,3 are intended their movements and deportment on all sides, in all circumstances. 宜之an 有之have a similar meaning. Choo Kungtereen says that 有之in 1.4 is to be referred to the external demonstrations of the princes, and in 1. 5, to their internal possession of what these were the outcome of. Then the last line monstration should be in harmony with the in says that it was only natural the external dee ternal reality.–Yen Ts'an, who adopts the view of the Preface, refers to the fathers or ancestors of the 之子,the princes or no bles spoken of; and holds that 1.6 means ‘It is d 4, |