引自疏 疏疚如維 如維無苴。潰 我茂。 替。其 牌。 時。昔 無不潰止 不如兹 時維今之 斯不 不彼不 As water plants attached to a tree; So do I see in this country All going to confusion. 5 The wealth of former days Was not like our present condition. The distress of the present Did not previously reach this degree. 此彼 邦。樓 Those are [like] coarse rice, these are [like] fine;– Why do you not retire of yourselves, But prolong my anxious sorrow? 也). The dict, however, quotes the gloss of | is used without 怒 and the other adjuncts. Ying-tah, that is the name for any withered vegetation.' A withered branch hanging on a tree, and the same fallen into the water, and floating about in it, are equally called In 1.5, 正 is the final particle.潰亂 in the translation. On the difft meanings of 潰,Yen Ts'an says, In I.iii. X. 6, we have 有洸有潰, where 潰 is explained by “anger;” in II. v. I. 4, we have 是用 不潰于成, where 潰 is explained by 遂 but I prefer Ching's 時=今時,(the present time Formerly men who deserved it got wealth, i. e, the emoluments of office; now only worthless creatures were in office. L1.3,4. And the distress of good men at this time was be yond all precedent. L.5. 彼‘those,' refer "to succeed in," "to attain to," as in 1. 2 of ring to the worthless men who enjoyed the fa this stanza; in st.2 of this ode, we have 潰, and here 無不潰止, where the term is explained by 亂,“disorder.” On all the vour of the king;斯,‘these,' referring to the good men who were discountenanced. 疏 coarse,’糖 rice that has not been hulled. instances Hëang-she (項氏; probably Hêang rice that has been hulled ine,' Gan-she 項安世; a.平甫 容齋: Sung dyn.) observes, “When water is 潰, it breaks forth violently in every direction, hence great anger is 潰怒; great progress is 潰 = fine. In 11. 6,7, the writer addresses himself to the king's favourites. 替一廢;自替to retire of themselves.’職‘because of this ; compare III. 15,16, and the other places where the character has occurred. 兄一怳;comp. 倉兄 in III. 1. 引 長‘to be prolonged. has its descriptive power,-like #. St. 6. Choo gives this stanza like the others 人於今召兄自 不乎也公。先斯中 日 弘。溥 尙 有哉。 哉。蹙 受不 維國國命。我 百百有我 矣 里。里。如躬。職: 6 A pool becomes dry, 矣。 Is it not because no water comes to it from its banks? A spring becomes dry, Is it not because no water rises in it from itself? Great is the injury [all about], So that my anxious sorrow is increased. Will not calamity light on my person? 矣。 7 Formerly when the former kings received their appointment, There were such ministers as the duke of Shaou, Who would in a day enlarge the kingdom a hundred le. Oh! Alas! Among the men of the present day, Are there not still some with the old virtue? as narrative (賦); but he allowed on one occa- | ly becomes duke Muh of the 6th and other odes, sion in conversation that it was better taken as metaphorical. L1. 1-4 mention two things, each of which had its cause; and so the cause of the present disorder and threatening ruin might be discovered. Ll. 2 and 4 must be constried interrogatively, being disregarded as ex pletive. 頻涯, banks' These are men tioned as the feeders of the pool, because through them the water would be conveyed into it; whereas the spring fed itself, 'from its centre.' L. 5.溥=大or 廣‘great,'‘wide. 斯 'this,' or 'the.' L. 6,-as 1.7 in last stanza. 弘=大,‘great’烖=災, used as a verb. The whole line is interrogative. The rhymes are—in st. 1,,,, cat. in 2, 訌共邦, cat. 9: in 3,玷貶 10: cat. 7, t. 1: in 4 there are no rhymes;-though Twan-she gives us 茂(prop. cat.3), 上, cat. 1, t. 2:5,富 * 時 St. 7. L1. 1,2. “The former kings' must be 弘躬 cat. 9. Out of 5 and together, he Wăn and Woo. Keang without any reason makes 先王 to be ‘the former king,' Seuen, makes 替(?) rhyme, cat. 12, t. 1. In 頻 Yêw's father; and the duke of Shaou necessari- |7 里里舊 cat. 1, t. 2. Ah! solemn is the ancestral temple in its pure stillness. Reverent and harmonious were the distinguished assistants; Great was the number of the officers: [All] assiduous followers of the virtue of [king] Wăn. In response to him in heaven, Grandly they hurried about in the temple. Distinguished is he and honoured, And will never be wearied of among men. TITLE OF THE PART頌四,Part IV. | pieces in admiration of the embodied manifesta Odes of the Temple and the Altar.' Choo's tion of complete virtue, announcing to spiritual definition of 頌is宗廟之樂歌 Songs | 80 previous volumes spoken of the odes in this Part as Songs of Praise.' In the Great Preface we have:頌者美盛德之形容,以其 Beings their achievement thereof.' This ac count takes its form from the ancient interchange of the characters 頌 and 容. We find, indeed, in the Dict. yung given as the first pronunciation of頌, with the definition of 貌 ‘appearance," (form: As all the pieces cannot be referred to the services of the ancestral temple, I have combined in the name of the Part the definitions of Choo and Keang. Yet there are some odes whose only claim to have anything to do with sacrifices is that they are found in it. Choo 成功告於神明者也, The Sung are adds, in opposition to the older interpreters, 之文不於不於之維 歪 德王顯乎已穆命天 The ordinances of Heaven, How deep are they and unintermitting! And oh! how illustrious Was the singleness of the virtue of king Wăn! that of the thirty-one pieces in the Sung of Chow, while most were made (or fixed, by the duke of Chow, there are perhaps some among them belonging to the reign of king K'ang, and even of a later date. To the Sung of Chow, he says, were annexed the four pieces called the Sung of Loo, and the five forming the Sung of Shang, because of their analogous character. TITLE OF THE BOOK, AND OF THIS SECTION OF IT. As this stands in the K'ang-he edition, and was fixed, I suppose, by Choo, we have 清廟之什四之一, ‘Book I. of Part IV.; the Decade of Tsing-meaou in the Temple Odes of Choo.' But this ordinary distribution of the different portions of this Part is defective, making five Books, instead of three only: the odes of Chow; of Loo; and of Shang. Then, as the odes of Chow have been arranged into Decades (with eleven pieces in the last, as in the third Book of Part III.), we have to divide the title of the Book, and that of the Decades; as I have done. The former will be The Sacrificial Odes of Chow; Book I. of Part IV;' and the latter, 之維 命天 princes of the States who were assembled on the service. 肅敬, ‘to be reverent;"雝=和 11 -, ' numerous;'—as often. I refer 1.4 both to the princes and the officers, who are said to be characterized by the same virtues which had can hardly be markod king Wăn. 文之德 'the virtues of civil life,' but -as in the translation. Ll. 5, 6. There is an opposition of and, the former referring to king Wăn as in heaven, the latter to him as present by his spirit-tablet in the temple. 對,‘responding to,'配;越 is defined by The line is rugged; but it leads us to think of the worshippers as being awed by the thought of king Wan in his exalted state, and consequently being most exact and alert in all their duties in the temple. is defined by ★ 'Decade of Ts'ing-meaou; grandly and alertly.' Wang Taou Section I. of Book I., Part IV.' a meaning found in the Urh when, the building of Loh being finished, king Ching came to the new city, and offered a red bull to king Wan, and the same to king is, Woo. The ode seems to me to have been sung takes as There are no rhymes in the ode. Choo observes that in these odes of Chow, there are many of them that do not rhyme;-a peculiarity which he cannot account for. It is mainly owing to this circumstance, I suppose, that we have no longer the odes divided into or stanzas. They are marked off, however, into or small paragraphs. I have indicated those by a space between them in the translation, and by a in the text. Ode 2. Narrative. CELEBRATING THE VIR TUE OF KING WAN AS COMPARABLE TO THAT OF |