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2 He conformed to the example of his ancestors, And their Spirits had no occasion for complaint.

Their Spirits had no occasion for dissatisfaction,

And his example acted on his wife,

Extended to his brethren,

And was felt by all the clans and States.

3 Full of harmony was he in his palace;

Full of reverence in the ancestral temple.

Out of sight he still felt as under inspection;

Unweariedly he maintained [his virtue].

4 Though he could not prevent [some] great calamities, His brightness and magnanimity were without stain.

周 Maou makes it王,‘royal: but the | tion of the wife of a State, akin to the 寡小 meaning comes to the same thing. The whole 君, mentioned by Confucius, Ana. XVI. xiv. line belongs to Tae-jin, and 稱其為周 Choo, after Maou, takes 御一迂-迎·I 室之婦

, as in the translation. T'ae-sze

was the wife of king Wăn, so celebrated in the 1st Bk. of Pt. 1. 徽一美 ‘admirable.' The 斯 in 1.6mthe descriptive 其. We are not,

of course, to suppose that T'ae-sze had 100 sons. jealousy so encouraged the fruitfulness of the harem, that all the sons born in it are ascribed to her. See on I. i. V. In the Tso-chuen we have reference to at least eighteen sons of king Wăn. St. 2. This and the stanzas that follow have

She had ten, we are told; and her freedom from

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king Wăn for their subject. 惠=順, to ac

cord with;'-a not uncommon meaning of the

term. 宗公-宗廟先公, the former

dukes of the ancestral temple;' i.e., his ancestors

to whom Wăn offered sacrifice. 時in 11. 2, 3 一是, the substantive verb. 恫一痛,tobe

pained by.' Ll. 4-6 are quoted by Mencius,

prefer Ch'ing's view of it, as —

-, 'to rule.'

St. 3. Yung-yung indicates the ‘greatness of Wăn's harmony (和之至), and suh-suh, the greatness of his reverence (敬之至) 不顯人不見之時, (when he was unseen’亦臨亦若有臨之者

-as in the translation. See the Doctrine of the Mean,'ch. XV., which many of the critics refer

to here. L. 4.射,ig. 斁,一厭, to weary.

The idea found in the line is that king Wăn

never relaxed in his maintenance of his virtue.

It was not only when circumstances called for an effort that he sustained himself; but he did

the same when no effort was necessary. As

Yen Ts'an says, 無厭之時踐履已

1. Pt.i VII. 12, where we have his view of the 熟而亦自保守悠久無疆

meaning. 刑法; here, ‘to give a pattern

to.'

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St. 4. L. 1,–comp. the 1st 1. of III. 8. 戎

Tae-sze is called his 寡妻,-a designa- 一大,‘great;’疾難,‘calamities. These

造。德。肆ㄎㄢ 諫聞假

士。斁。古小成

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入。式。瑕。

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Without previous instruction he did what was right;

Without admonition, he went on [in the path of goodness].

5 So, grown up men became virtuous [through him],

And young men made [constant] attainments.

[Our] ancient prince never felt weariness,

And from him were the fame and eminence of his officers.

之 求四

VII. Hwang e.

有臨上皇

莫民方觀赫。

1 Great is God,

赫。下

Beholding this lower world in majesty.

He surveyed the four quarters [of the kingdom],

Seeking for some one to give settlement to the people.

two words are understood by all of Wăn's im- The rhymes are–in st. 1, 母婦 cat. 1,

prisonment at one time by the last Shang

sovereign, and other troubles of his early life;

and I take them as the subject of 殄=色, to be prevented.’烈一光,‘brightness.’假, 大; ; must be here a noun,–as in the translation. 式=法,‘what is according to law or right, Choo expands 11. 3, 4:一雖事之無所 前聞者而亦無不合於法 度雖無諫諍之者而亦未 嘗不入於善傳(ie 毛傳所 謂性與天合是也

they are 'capped,' and denotes those

t.2;音,男, cat.7,t.1: in 2,公恫那 cat.9; ?妻弟:in3,廟保(prop. cat. 3), cat.2: in 4,瑕,入(prop. cat.7), cat. 5. t. 2: in 5,造(prop.cat.3),士, cat. 1, t. 2. It is generally held that there are no rhymes in these two

last stanzas, and Twan-she is obliged to resort to a violent poetic license to make any out.

Ode 7. Narrative. SnoWING THE RISE OF
THE HOUSE OF CHOW TO THE SOVEREIGNTY OF
THE KINGDOM THROUGH THE FAVOUR OF GOD.
THE CASES AND ACHIEVEMENTS OF KING TAE,
KING KE, AND ESPECIALLY OF KING WAN.
St. 1. Ll. 1,2 are about equivalent to II.4,

St. 5. 成人, is a designation of men after | 1. 1, and other places, expressive of God's govt. of men's affairs. 皇= 大‘great' 臨視‘to see,'一with the idea of ‘overseeing.' lower world,'–as in IIv. 下一下土,‘the

who are not old enough for that ceremony. 古 之人 is taken of king Wăn. Leu Tsoo-keen observes that it is not more strange to find him thus spoken of than that Yaou and Shun should be similarly designated in the Books of Yu and

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I. 1, et al. expresses the intelligence and strictness of the divine regard. Ll.4,5 express the object of God in a special survey of of China, which the writer has in mind. He

Hën. 譽 and 髦 = 'to make famous,' ‘to wished the happiness of the people, which is

make eminent.'

secured by the government of their rulers;—

作此乃 憎
憎上維其維
帝究彼此
耆爱四不:

菑其翳

ENEN

維與宀

翳。

宅 ̧顧.廓,之。度.國.獲。國。

Those two [earlier] dynasties

Had failed to satisfy Him with their government;

So throughout the various States,

He sought and considered,

For one on which he might confer the rule.

Hating all the great [States],

He turned His kind regards on the west,
And there gave a settlement [to king T'ae].

2 [King T'ae] raised up and removed

The dead trunks, and the fallen trees.

and a governor was now wanted. -as in

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have adopted, but I am unable to follow Choo in his dealing with 1. 10. As it stands, he does not understand it; and therefore he changes

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'to hate,' into, to increase,' and takes plans,' measurements." Thus the line would mean that when God met with a ruler of whom He approved as fit to be king, he would, as preliminary to the ultimate exaltation of his House, in the first place enlarge his boundaries. Unfortunately, the ode does not stand as Choo proposes it should do. Taking the line as it is, by discarding

as a

mere particle, we get the meaning of it which I have given, and which is fully sanctioned by

Këang Ping-chang (天於四方之國

the two previous dynasties of Shang and Hea; -as in the Shoo, V. xii. 18. This view is much preferable to that of Ching, that by the two kwoh' we are to understand the Shang sovereign of the kingdom and the marquis of the State of Tsung (). Perhaps, the best translation of 不獲 would be had proved failures' Choo explains the phrase by 失其究发度,苟能安斯民者 則以大命致之而憎惡此 强大之國不能安民且以 殘民也乃云云). In l. 11, 眷

道;Ching, by 不得於天心; Këang, by不得於天. Ll. 7–12 tell us the re sult of the divine inspection of the rulers of the

States. Only in the west was one found worthy to be the father of kings. in 1.7

in 1.3. It is not worth while to discuss

the difft. view of Ch'ing. We need not translate ... in 1. 8. If we do, then I should render-here...there.' Ll. 9, 10 have greatly perplexed the critics. Maou and Ching both

take in the sense of; here to pro

long their lives.' On Ch'ing's view, God, in

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kindly. Both this line and the next are to be referred to the time of king T'ae, instead of that of king Wăn, as Ching thought and Ying-tah makes Maou also to have thought. The K'ang-he editors allow that the superior critical ability of Choo appears here.

in

1. 12 refers to the territory of K'e-chow; and

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his forbearance, long spared Show and the lord 以此岐周之地與太王為

of Tsung, giving them space for repentance.

and amendment. Choo takes

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致 St. 2 must all be interpreted of king T'ae; and

'to bring to,'-a meaning which Maou himself 11. 1-8 are descriptive of the work he accom

assigns to the character in Part IV. This view I│plished in bringing the territory of K'e-chow

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