532 天孔 天上帝 則不我 方知 社 其 去。旱天先暑。如滌 不故。我 旣 上正。 正憂惔山 帝。 則芯如川 甚寜 如焚R旱 俾 不熏 熏。我魃 祈以愈我聞。群心為 虞。昊年旱畏遯昊公憚虐。 6 The demon of drought exercises his oppression, As if scattering flames and fire. My heart is terrified with the heat;— My sorrowing heart is as if on fire. The many dukes and their ministers of the past Do not hear me. O God, from Thy great heaven, Grant me the liberty to withdraw [into retirement]! 'The drought is excessive;— I struggle, and fear to go away. How is it I am afflicted with this drought? I cannot ascertain the cause of it. In praying for a good year I was abundantly early; I was not late [in sacrificing] to [the Spirits] of the four quarters and of the land. God in the great heaven Does not consider me. heat. Maou defines it in the same way as 赫赫 in last st., 一 旱氣: The hills were parched, and vegetation on them withered; and The king supposes that the calamity is owing to himself. As Keang expands the last line, the streams were dried up. L1.3, 4. 魃一早 神 旱鬼,‘the demon of drought. Ying 19 or tah, from The Book of Spirits and Prodigies,' gives the following account of him:-'In the southern regions there is a man, two or three cubits in length, with the upper part of his body bare, and his eyes in the top of his head. He runs with the speed of the wind, and is named Poh. In whatever State he appears, there ensues a great drought. L. 4 is descriptive of the demon's action.. 惔=燎 to set on fire, L1.5, 6. 憚一勞, (to be burdened with,' or | 'If I do not satisfy the mind of Heaven, it were better to let me withdraw, and give place to one more worthy. Let not the multitudes of the people thus suffer on my account.' St.6. In this stanza the king ventures to expostulate with God, and to complain because of the calamity that had befallen the country, which he could in no way understand. L.2. He had expressed a wish that he might retire from the throne; here he says that he was afraid to do so, lest, apparently, he should thereby be leav ing his post of duty. 黾勉Iearnestly exert myself Yen Ts'an says, 民命方 無靡膳趣鞫散宜敬 不人夫馬哉哉無旣無恭 能不左師冢庶友大悔明 止周右氏宰正甚怒神。 Reverent to the intelligent Spirits, I ought not to be thus the object of their anger. 7 'The drought is excessive; All is dispersion, and the bonds of government are relaxed. Full of distress are my chief minister, The master of the horse, the commander of the guards, There is no one who has not [tried to] help [the people]; They have not refrained on the ground of being unable. ministers to be his friends, with whom he directs the govt. of the kingdom (fil XXX H Choo says that he was afraid to go, because he had nowhere to go to (出無所之). L1.3,4. 胡 -as in st. 4., 'to distress.' of 'a dis 方者), but now, in the exigency of the drought, all their ordinary duties were suspended.' A meaning is thus brought out, the same -as in II. iv. VH. 1, et al. Ll. 5,6 as Choo's, but the attempt to explain the must be translated in the past tense. They tell is very forced. I must prefer taking what had been the king's practice. The rule was that in the 1st month of spring he should for . Keang would interpret pray to God for a blessing on the labours of the year, and in the 1st month of winter, to the persion of the stores of grain, Honoured ones of heaven (the sun,); and though this view derives some moon, and stars), for a blessing on the year to support from the meaning given to 1. 7, I cannot follow. He had not allowed the season to go adopt it in this place. LI. 3-6. -, 'to by. On 1. 6, see II. vi. VII. 2. These were sacrifices of thanksgiving, and the king had not de layed to offer them. Ll. 7-10. As the king had thus eagerly discharged his religious duties, God and all spiritual Beings should be pleased be reduced to extremities' E, -as in stt. 4,5, 庶正=衆官之長 =病 to with him, and bless him, instead of dealing with be distressed.'GER him as they were doing.虞=度: St. 7. L. 2 is very perplexing. We ask what is the subject of, 'to be dispersed;' and it is difficult to tell. Choo says that equivalent to 紀綱 so that 無友 is 夫,一 ,-see on II. iv. IX. 4. 左右 must be the king's person. Ll. 7,8 are to be taken of taken generally for the officers who attended on the officers mentioned, and generally. Choo expands them,諸臣無有一人不 周救百姓者無有自言不 能,而遂止不為也 ;-as in the translation.to save,' to help.' 'there is no government;' and he mentions the translation. view of some that is a misprint for . This seems to me very likely. In the misery and confusion occasioned by the drought, the ordinary duties of govt. were suspended, and all was dispersion.' Yen Ts'an and others, after Ching, try to explain the in its ordinary meaning, saying that 'a ruler considers his is 'to be LL. 9,10.,-. q. 1, 'to look up to.' 天庶求無赢君時 睢瞻如瞻 曷正。 大子 印何 何印 星R昊 里。昊 以成近假大 天。 天。 昊何止。無夫有 云 I look up to the great heaven; Why am I plunged in this sorrow? 8 ‘I look up to the great heaven, But its stars sparkle bright. My great officers and excellent men, Ye have drawn near [to Heaven] with reverence with all your estly with the king in all the services and meas the calamity. They had done this until there different interpretations. Kënng takes 里in|假 as一格, to come to,' meaning that the the sense of 理, and makes 1. 10 – In what officers (had come to Heaven,' co-operating earnway ought I to manage (不知更當如 ures which he had taken to remove or abate 何辦理)?" Yen Tsan takes it in the sense seemed nothing left which they could do more of居, so that the line=‘What will become of the (無贏無餘) Choo's words are_ -羣 people in the fields and villages (田里之臣竭其精誠而助王昭假 間,將如何乎)?” It seems evident 於天者已無餘矣). We must give to that the view which I have followed is the cor- 昭 the meaning of ‘reverently' ‘sincerely." Ll. 5, 6. The fruitlessness so far of all that had but the king himself struggles against that, and been done might engender a feeling of despair; encourages his officers to do the same. as in st. 4. L1. 7, 8 remind the officers that it was not the king's interest only which they were seeking. L.7=Is it that you are seeking [re rect one. St. 8. The king addresses himself to his officers, and tells them that though they might seem to have done their utmost, and in vain, they must still persevere, and concludes with a final appeal to Heaven. L. 2. occurred in I. ii. X., with reference to the stars, meaning small-like,' and 嘒嘒(一有嘒) has twice occurred, onomatopoetic of the noise made by L.5, lief] for me only (何但求為我之 一身而已)”一定, (to settle' In insects and bells; but neither of these usages 11.9, 10 the king once more turns to Heaven, suits the exigency of this line. Choo therefore and begs its favour. 曷惠其寕-何 defines the term here by 明貌(bright-look favour.!±7ing,' which may be the same, only more clearly 時惠我以安寧平, When will you expressed, as Maou's account ofit,一衆星貌 favour me with repose?, "the app. of all the stars.' There was nothing in the aspect of the sky to betoken rain. L. 4 has been variously explained, but I content my The rhymes are–in st. 1,天人臻 cat. 12,t.1;牲,聽 cat.11: in2,蟲宮宗 self with giving the view of Choo, who takes (prop. cat. 7), cat. 9: in 3, E, F, 1 Grandly lofty are the mountains, With their large masses reaching to the heavens. From these mountains was sent down a Spirit, Who gave birth to [the princes of] Foo and Shin. Foo and Shin, Are the support of Chow, Screens to all the States, Diffusing [their influence] over the four quarters of the kingdom. 遺遺,畏,摧, 16), for cultivation, and the removal of the chief's family from the royal domain to it. All these statements point to colonization. If the undertaking was not entirely of that character, it was so to a great extent. Possibly, there may (prop. cat. have been a Shin within the limits of the royal domain, south from the capital, the lord of which *,,, cat. 1, t. 2: in 8,,,had done good service, and was in close alliance 成正寜, cat.11. Ode 5. Narrative. CELEBRATING THE APPOINTMENT BY KING SEUEN OF A RELATIVE TO BE THE MARQUIS OF SHIN, AND DEFENDER OF THE SOUTHERN BORDER OF THE KINGDOM, WITH THE ARRANGEMENTS MADE FOR HIS ENTERING ON HIS CHARGE. Seuen is not mentioned in the ode, but there is little doubt as to his being the king intended in it. The writer of it was Yin Keih-foo, who appears in II. iii. III. as the commander of an expedition, against the tribes of the Hëen-yun, in the commencement of that monarch's reign. Then in II. viii. III. we have an account of the building of Seay as the capital of the State, which is also a principal topic in the ode before us. We must accept the date assigned to the piece; but a more important question is whether there had been previously a State of Shin, or whether that part of the country where it lay was now for the first time colonized. None of the Chinese critics have entered seriously on a discussion of this point; but it possesses considerable interest for the inquirer who is anxious to get for himself a definite knowledge of the growth of the kingdom of China. But for the expressions in st.6 about the chief of Shin's returning to the south, I should adopt without hesitation the view that it was now for the first time that the State of Shin was constituted. We have in this ode and II. viii. III. the building and fortifying of Seay as the capital city, the erection even of the ancestral temple, the laying out of the country with the royal House, whom the king now invested with this newly formed principality, to defend the kingdom against the encroachments of the ambitious and restless Man. This would be a better solution of the difficulty than to suppose that there had been a State of Shin, beyond the limits of the royal domain, and that what was now done was to enlarge its territory, and build a new city as its capital in a situation better adapted to the exigencies of the time. Those, however, who adopt this view place the older capital in the present dis. of Nan-yang in the dept. of the same name, Ho-nan, while Seay was in Tang Chow,in the same dept;-See, however, the notes on st. 6. The movement which the ode celebrates with so much eclat did not turn out happily. King Seuen's son, Yew, married a daughter of the House of Shin, a daughter probably of the chief mentioned here, and made her his queen. When he degraded her in consequence of his attachment to Paou Sze, her father formed an alliance with the Dog Jung, which issued in the death of Yew, and the removal of the capital to Loh. Subsequently, Shin proved but a very ineffectual barrier against the tribes that were banded together under the rule of Ts'oo, and was extinguished and absorbed by that growing state during the period of the Ch'un Ts'ëw. I may add further here that in the history of the connection between the kings Seuen and Yew and the House of Shin we have an illustration of how one-sided is the Chinese rule that individuals of the same surname shall not intermarry. This might seem to preclude the marriage of cousins; but it does so only in the male 功。。宅。定王南于 王 亹 世登申命國邑經亹 執是伯召是于之申 其 之伯式。謝。事。伯。 2 Full of activity is the chief of Shin, And the king would employ him to continue the services [of his fathers], With his capital in Sëay, Where he should be a pattern to the States of the south. The king gave charge to the earl of Shaou, To arrange all about the residence of the chief of Shin, Where he should do what was necessary for the regions of the south, And where his posterity might maintain his merit. line. King Seuen's mother was a Këang, and his son's wife was also a Keang. Husband and wife must have been very closely related by consanguinity. reference to the authority which we must suppose was given to the marquis over the States of the south generally. Choo supposes that indicates the marquis of Leu or Foo, to whom we owe the 27th Book of the 5th Part of the Shoo,-a prince of the time of king Muh, anterior to Seuen by nearly two centuries. A contemporary of the marquis of Shin must be intended, a descendant of that previous worthy, who had rendered important service to Seuen. Very absurd is the view of Yen Ts'an, that the person intended was Chung Shan-foo, who was the chief minister to Seuen. This interpretation is traceable to a comment of Ch'ing on the Le Ke, St. 1. Ll. 1-4. A mountain large and high is called; and the largest of such mountains again are called (or); and the Shoo opens with a 'chief of the four mountains,' as the principal minister of Yaou:-see on the Shoo, I. 11. From this distant personage was descended the great family that boasted the surname of Keang, branches of which, in the time of Chow, ruled over the States of Ts'e, (J), Heu (†), Shin (), and Leu (2) XXVI. 8, where the stanza is quoted. But we or roo(甫). The four great mountains, or know from other sources that that Chung Shan- 翰 the Spirits presiding over them, were supposed to have a special interest in it, and hence are here said to have sent down a Spirit or Spirits in 11. 7, 8, and also in 1.4, st. 6, is the prewhich caused the birth of the princes of Shin and Foo, whom the writer of the ode had in his mind's eye. On the 3d line, 'The mountains sent down spirits,' Hwang Ch'un Sung dyn.) remarks that it is merely a personification position,, 'in,' 'at,' &c., the order of the characters being inverted for the sake of euphony. So says Wang Yin-che, the great Authority upon the particles. His words are— of the poet's fancy, to show how High Heaven 于於也常語也亦有於句 had a mind to revive the fortunes of Chow, and that we need not trouble ourselves about whether; and then he adduces the there were such Spirits or not (惟嶽降神, above three instances from this ode. 蕃 乃詩人形容之辭以見上天 in ii. X. 8, ‘a screen. 宣-宣其德澤 興周之意不必泥其有無也 By 申 and 甫 we must understand the princes of those States. There can be no doubt that by is intended the of the ode, and as we -as in the translation. St. 2. Ll. 1-4. -as in i. I. 2. Chon, indeed, says the phrase is used differently in the two places, but I cannot see the difference 'to continue.' It is used here with know that was a marquisate, I have trans- hiphil force. The king would have him continue lated these characters by the Chief of Shin, with his services in a new sphere(王使之邕) |