無式無惠民 亦棄遏縱 寇詭中 三章 式遏寇虐 無俾作 無縫詭隨 以謹罔極 惠此京師 以綏 民亦勞止 汔可小 俾謹 無以以迄 為俾謹為 民惛民 。極。 國息休憂。。逑。休。 2 The people indeed are heavily burdened, But perhaps a little rest may be got for them. Let us cherish this centre of the kingdom, And make it a gathering-place for the people. Let us give no indulgence to the wily and obsequious, 3 The people indeed are heavily burdened, To secure the repose of the States in the four quarters. Let us give no indulgence to the wily and obsequious, To make careful those who set no limit to themselves, And to repress robbers and oppressors, Not allowing them to act out their evil. dently it was written by a minister for one or 上, should be treated as a mere expletive; I have ventured to translate 亦 by ‘indeed' on the authority of Këang, who says that it is here 一甚勞一勞弊 wearied and worn out. 安 are all closely allied in meaning,— -as in the translation. The 'Complete Digest,' in the first stanza gives:一彼中外之民 勞甚矣今雖未能遽躋于 咸亨之城庶幾其可以小 康矣 L1. 3, 4. 惠‘to show kindness to' By 汔 is defined by幾危近, and 期 giv- 中國 is not intended the middle State' but ing us the ideas of perhaps,' 'nearly' with the faint intimation of a wish or half-hope that the, the capital,' or centre of the kingdom, thing could be done. 康休愒息and | which, indeed, takes its place in st. 3. 四方 無惠民戎式無惠民敬 縱此亦雖遏縱此亦慎 詭中勞小寇詭中威 隨。國。止子。虐.隨。國。止儀。 以國迄而無以俾迄以 謹無可式俾謹民可近 繾有小弘正醜憂小有 殘安.大。敗.厲泄。愒。德 Then let us be reverently careful of our demeanour, To cultivate association with the virtuous. 4 The people indeed are heavily burdened, But perhaps a little repose may be got for them. Let us cherish this centre of the kingdom, That the sorrow of the people may be dispelled. So that the right shall not be overthrown. 5. The people indeed are heavily burdened, But perhaps a little tranquillity may be got for them. That it may not everywhere suffer such wounds. Let us give no indulgence to the wily and obsequious, means all the States in the four quarters of the the 'Essence and Flower of the She' has it, kingdom (諸夏), or the whole of the king- 惠中國則國人無復有被殘 dom generally, not excluding the territory of the royal domain. So, 四國 in st. 3, and alone in st. 5. In st. 2. 逑 =聚, ‘to collect,' “the place where they gather (中國 民 之所聚也) In st. 3, 泄一去 or 散, ‘to be removed, or dispersed. In st. 5, 國無 有殘.50 that throughout the kingdom there may not be the suffering of injury.' As VOL. IV. 害者耳 L1. 5, 6.無 is best taken as the imperative ended wily men, obsequiously following those 毋. By詭隨deceitful following is infrom whom or through whom they expected to gain advantage. We must suppose that deceitful flatterers of the king were in the writer's view in the first instance, but the expression need not be confined to his parasites only. 63 大是玉王正無寇式 And to repress robbers and oppressors, So that the right shall not be reversed. The king wishes to hold you as [sceptres of] jade, And therefore I thus strongly admonish you. -'to connive at,' 'to give indulgence to.' means 'to be reverent or careful;' here used in a hiphil sense, 'to make careful.' One definition of it in the dict. is, sternly to repress,' which would suit very well here. Choo explains it, much in the same way, by 束無良無良心之人,‘men They are described in st. 2 as, which 'braggadocios.' In st. 3, they are Ll. 9, 10 are directly to the party or parties whom the writer had in view. is the rule for treating foreigners or people from a the Doctrine of the Mean,' XX. 12. Yen Ts'an distance; see Confucius' use of the phrase in says that by here is intended the E and the Teih(), i. e., foreigners generally; and this meaning fits in very well with the relations subsisting at the time between China and the tribes about it., the near,' will then be the people of China itself. I venture to give to here the meaning of ], 'to help,' 'to give 罔極 ability to.' Choo explaine, it by 順習,to mean 'inseparably connected,' and are to be 美; understood of men who attached themselves but I do not see why we should depart from the with parasitic clinging to their ruler (meaning of the term in 1. 2. 之固結其君者) Ll. 7,8, are a further effect to follow from the course recommended in 1. 5, and may have its meaning of, to, and thereby.' The same parties are here described as 'robbers and oppressors,' and they are exhibited, in 1.8 of st.1, as being without any awe of what is clear,' i. e., the will of Heaven as to human duty. 一會, as in II.iv.VII.1,IX.3. Choo explains by. In stt. 2, 3, 5, 1. 8, the In st. 3, 以近 to approach the virtuous,' i. e., to cultivate association with them. In st. 4, you.' I cannot construe it, as Maou does, with the meaning of 'great.'-'a little child;' but the expression is common in the Shoo, used by the king of himself, and applied by him to ministers and princes whom he is addressing. It does not necessarily imply youth. Confucius used to address his disciples must here have the full meaning of by it. E, 'to use,' the service you do. is not imperative, but,='so as not to,' 'so that not.' In st. 3, —, wickedness;' to act out their wickedness.' The 'Com In st. 5, to count precious,' 'to make much of.' The rhymes are-in st. 1,,,, plete Digest' says:一不使其播於明王,cat,10: in2,休逑,呶(prop. .In stt. 4, 5, is the right injured cat. 5),,, cat. 8, t. 1: in 3,,, (敗-壊);and正反,the right reversed 極慝德cat. 1, t. 3: in 4, 惕泄厲 or overturned,'-a more serious thing, good, cat. 15, t. 3: in 5, taken for evil, and evil for good. DX. cat. 14. 諫。遠。亶。管。遠。 然, 癉 板。 1 God has reversed [His usual course of procedure], And the lower people are full of distress. The words which you utter are not right; The plans which you form are not far-reaching. As there are not sages, you think you have no guidance; You have no reality in your sincerity. [Thus] your plans do not reach far, And I therefore strongly adinonish you. Ode 10. Narrative. AN OFFICER OF EXPERIENCE MOURNS OVER THE PREVAILING MISERY; COMPLAINS OF THE WANT OF SYMPATHY WITH HIM SHOWN BY OTHER OFFICERS, ADMONISHES THEM, AND SETS FORTH THE DUTY REQUIRED OF THEM, ESPECIALLY IN THE ANGRY MOOD IN WHICH IT MIGHT SEEM THAT HEAVEN WAS. The Preface makes this ode, like the last, one of censure addressed to king Le, but the internal evidence requires us here also to assign it to an officer addressing other officers on the disorder into which public affairs had fallen. also ascribes it to the earl of Fan,' on which we can only say that there was a State of that name in the royal domain, and that we find, in the Ch'un Tsew, long after king Le, an earl 板 the writer's way for all that he had to urge on his associates;-as both he and they believed that calamities from God were signs of His anger at the remissness of govt., and at crimes, especially of the king. L. 3. The subject of is the comrades of the writer, who do not appear directly till st. 3; we must, however, express it now,-'you.', a verb,'-'to be right,'' accordant with reason ( (合理): I.4. The Preface face, counsels,' or 'plans;'-as often. L. 5.-'there are not sages;' i. e.. you think there are now no sages. Then of it sent from the court on a mission to Loo. St. 1. The Urh-ya defines by indicates the consequence of this thought advising as occurred to themselves. Choo, afas seen in the conduct of the officers, talking and ter Maou, explains this phrase by E 'to be depraved,' 'to be partial.' Maou and Choo, however, take the characters in the sense of, 'to reverse,' 'to act contrary to;' with the meaning which I have given (being without anything to rely on.' Ching gives for it 以心自态 ‘you yield to the erring thoughts of your own minds.' How the characters come to have this meaning, I cannot tell. Wang Taon would read with at the bottom, on the authority of the dictionary ). The consequence of this unusual course pursued by God is stated in 1.2. The lower people are His peculiar care, but it might be supposed, from the condition in which they then were, that they were the objects of his aversion. ་ 卒=盡 entirely; 癉一病‘to be in Kwang-yun (廣韻). L.5. But not only did distress. Nothing could be farther from the truth than this, and that the writer well knew; but by this way of presenting the disorder and misery that prevailed, he seeks to convey his the officers think they were left to their own resources; they had no reality in their profes sions of sincerity. - sincerity.' Yen strong impression of it. Maou says that God is Ts'an expands the line-R here a designation of the king, which is entirely wrong; but his meaning, perhaps, was not more than that of Yen Ts'an, who says that the writer did not wish to blame the king directly, and therefore attributed the state of things to God. I believe that the correct explanation of the language is what I have given. It prepared line-矯誣詐偽不 實於為誠信而偽爲誠信 Ll. 7,8 give the reason of the writer's composing the ode. The affliction of the time might be ascribed to God; but the real cause of it was in the neglect of their duties by those who should 2 Heaven is now sending down calamities;一 Do not be so complacent. Heaven is now producing such movements; Do not be so indifferent. If your words were harmonious, The people would become united. If your words were gentle and kind, The people would be settled. 3 Though my duties are different from yours, I am your fellow-servant. I come to advise with you, And you hear me with contemptuous indifference. have been the wise advisers of the king and of foresight in the plans was what moved the writer to give his admonition. St. 2. L.1. Here and below,方=今 【now’難降難, to send down calamities. , L. 2.無然一 where abroad. L.4.泄泄 is said to be equivalent to 沓沓 in Men. IV. Pt. i. I. 11, 12. It has the meaning of being remiss and indifferent (弛緩之意). In ll. 5–8, 之 is simply an expletive. refers to the speeches-advices and plans–of the ministers. 輯一和 to be harmonious,' meaning, I suppose, if the ministers people would like. Some make the harmony to 戒之言論之間,宜相和 St. 3. The writer complains of the way in which he himself and his advice were treated by the other officers, and warns them against the course which they pursued. L. 1.異事, have a difft. service,'=不同職L.2. 及爾 ,一as in II. v. V. 7. 僚官,'an officer; 同寮 ' official comrades:'–the writer = and those whom he was addressing were all, in common, servants of the king. Ll. 3, 4. 卽= 就‘to come or go to’囂囂 expresses 'the app. of insolent self-sufficiency. L1.5,6. 服事, meaning the urgent affairs' which were of one accord among themselves; - demanded their immediate attention. Yen Ts'an 悦 to be of a pleasant character,' what the prefers the meaning of 服 =行,‘to do,’so |