嘏福綏文多之

于俾以辟祜思言

介享。

純緝多公烈皇保壽以

That he might have granted to him long life,

And ever preserve [his dignity].

Great and many are his blessings.

They are the brilliant and accomplished princes,

Who cheer him with his many sources of happiness,

Enabling him to perpetuate them in their brightness as pure

blessing.

IX. Yew k'ih.

敦有有其亦有有

旅。琢宜。萋!

客。客

The noble visitor! The noble visitor!

Drawn like his ancestors by white horses!
The reverend and dignified,
Polished members of his suite!

technical sense which is explained under chap- |
ter 19th of The Doctrine of the Mean. Woo's
place in the Ancestral Temple was on the left of
the shrine of the great ancestor of the House of
Chow. The reduplication of the might be
disregarded. The offerings were the expression
of the king's filial piety. Ho Këae says, Hèaou

denotes the filial thoughts, the inward tasking

of the mind; heang denotes the offerings, the

outward contribution to the utmost of the abili"

t☆ ( 孝者 孝思内盡志也享 者獻享外盡物也)

L1. 9–14. The subject of介 will be 神一

the spirit of king Woo, who would respond with

blessing to the filial offerings of his son.

is the expletive particle. On the

the

·Complete Digest' says, 之字指今日 言, which I do not understand. The meaning

of 1.2 evidently is that king Ching, through the favour of his father, would long preserve his

dignity, and all the blessings of his lot. 恩 is

to his sacrifice. This seems to me the only natural or legitimate construction of these lines; and I am surprised that the imperial editors should demur to it, and call attention to Ching's view that 1. 13 is to be understood of the blessing which the princes themselves would receive, and not of that which they secured for the king

(綏之以多福是神安辟公 以多福非謂安孝子也.. 12,-as in ode IV. of last Decade;緝熙于 has perhaps the

–as

in ode VI. of the same.

-as

force of 'up to the point of. Choo's expansion

of 1.14 is一使我(but the whole par. is in the 3d person)得繼而明之至于純 嘏也

Ode 9. Narrative. CELEBRATING THE DUKE OF SUNG ON ONE OF HIS APPEARANCES AT THE CAPITAL AND ASSISTING AT THE SACRIFICE IN

the initial particle ;-as in the 10th ode of last Decade, et al., happiness,' blessings.' L1.12–14, are in compliment to the princes assisting at the sacrifice, intimating that it was to their co-operation that the king was indebted for the favourable answer which would be given | visitor here celebrated was the representative

THE ANCESTRAL TEMPLE OF CHOW;-SHOWING
HOW HE WAS ESTEEMED AND CHERISHED BY THE

KING. From ode 3 we may conclude that the

夷。威。之。之。○ 以言有有

降旣左薄縶授客客 有若言其之信宿

孔淫綏追馬。縶信。宿。

The noble guest will stop [but] a night or two!

The noble guest will stop [but] two nights or four!

Give him ropes

To bind his horses.

I will convoy him [with a parting feast];

I will comfort him in every possible way.
Adorned with such great dignity,

It is very natural that he should be blessed.

the court of Chow, as the other princes did, in a carriage. Choo says is merely the initial particle, but I prefer regarding it here, with Soo Ch'eh, as

with all the meaning in the

translation 有萋有宜 in descriptive of

the

duke.

of one of the former dynasties, and the mention | At any rate, the duke of Sung would come to of his white horse (or horses) is a sufficient substantiation of the tradition in the Preface, that he was the famous viscount of Wei (see the Shoo, IV. xi.), an elder brother, or an uncle, of the last king of the Shang dyn. When the rebellion of that king's son was put down, and the son himself put to death, the viscount of Wei was made duke of Sung, there to continue the sacrifices of the House of Shang. In this ode he is represented as coming to the court of Chow, where he would assist king Ching in the sacriters the meaning of fices in his ancestral temple. Ho K'ëae says, "The language, like that of ode 3, is all in praise of the guest, but it was sung or recited in the temple; and therefore it is rightly placed among the Sung. Perhaps there is an indication in it of the temple,—in the last line.

in 1.4, the officers in attendance on the Choo acknowledges that he does not understand; but Maou gives the characthe app. of

being reverent and careful.' It is as well to accept this explanation, though given merely because it would suit the connection. Compare

in II. v.VI. 1. (read tuy) is defined by, selected.' The characters, no doubt,-in III, i. IV. 5. There they are used of metal and jade engraved and chiselled; here they are metaphorically applied to the officers of Sung. -a company;' here,

the suite of the duke.

finds in it an indication that more than one
visitor is indicated by it,-the duke of Sung
namely, and his attendants. With the dynasty
of Yin white had been the esteemed and sacred
colour, as red was with Chow, and hence the
duke, as the representative of Yin, had his car-
riage drawn by white horses. Riding on horse-
back being a thing not mentioned in the She,
we must take in the plural. The use of
É in II. iv. II. may be pleaded in favour
of a singular construction of; but perhaps,
in that ode also we ought to take as plural. pletive particle. The first

Ll.5-8 are indicative of the esteem felt at

the court for the duke, and how gladly the king would have detained him. Compare the similar phraseology in II. iv. II. 1,2. To lodge one night in a place is called; to lodge two nights is called The Urh-ya explains the repetition of, as meaning 'to lodge two nights and that of as meaning 'to lodge

four nights

is merely the ex

- a 'rope;'

X. Woo.

耆勝嗣

定殷武
爾遏受

克開蹶

RK

無競

KORH

功。劉。之後。王。烈。王。

Oh! great wast thou, O king Woo,

Displaying the utmost strength in thy work.

Truly accomplished was king Wăn,

Opening the path for his successors.

Thou did'st receive the inheritance from him;

Thou did'st vanquish Yin, and put a stop to its cruelties;

Effecting the firm establishment of thy merit.

the second, 'to tie or tether.' If his horses | ode's having been sung in the temple;-before

were tied, the duke would be obliged to remain.

Ll. 9-12. The duke would not be stayed,

and here the king tells how he would continue to show his appreciation of him, when he was gone. is the compound particle with which we are familiar.is taken as

, 'I will escort him,' including the giving to him a parting feast. L. 10 has been taken variously. Choo understands

on the left and the right,' as in every possible way; and the meaning of the line is as I have given it in the translation. The construction is natural and unstrained. Ch'ing understood

★of the king's ministers
H), who would be present at the feast, and
show their desire for the happiness of the dis-
tinguished visitor. The 'Essence and Flower of
the She' adopts this view. Keang takes

of the members of the duke's suite, who deserv-
ed, as well as their master, to be esteemed and
honoured. L. 11 is referred to the duke of

Sung, the greatest of the feudatories of Chow, and worthy of his dignity; so that has the sense of 'great.' The only critic who takes a difft. view is Fan Ch'oo-e, who refers the line to Woo-kăng, on whom the duke of Chow had dealt the terrors of justice (), because of his rebellion (). Thus the line contains a warning to the duke of Sung; but this is foreign to the spirit of the whole piece, to say nothing of the chiselling' of the construction. I said that in 1. 12 there is, perhaps, an indication of the

the shrine of king Woo. The subject of

降福 is not expressed, but 神 may very

well be understood, and the line,='Very easy is
it for thee, O spirit [of my father], to send
down blessing on him.' I have left the mean-

ing, however, indefinite in the translation.
-, 'easy,'-natural.

The rhymes are-
2;,,, cat. 15, t. 1.
一馬,旅馬*, cat. 5, t.

Ode 10. Narrative. SUNG IN THE ANCESTRAL TEMPLE TO THE MUSIC REGULATING THE DANCE IN HONOUR OF THE ACHIEVEMENTS OF KING WOO.

This account of the piece, given in the Preface, is variously corroborated, and I do not know that any of the critics have called it in question. The dance was made by the duke of Chow, and was supposed to represent in some way the success of Woo's career. Perhaps the brief ode was sung as a prelude to the dance; or it may be that the seven lines are only a fragment. This, indeed, is most likely, as we have several

odes in the next section all referred to the same occasion. The in 1. 7 has made me use the second person in the translation throughout.

Ll. 1,2. (woo), -the exclamation. The structure of 1. 2 is like that of

which we have met with in III. iii. II., et al., in the sense of, 'merit,' 'achievement.' Nothing could be conceived of grander or stronger than what Woo had accomplished. Ll. 3,4. But if Woo had reared the superstructure,

Wăn had laid the foundations of it.

derous oppression exercised by Show.

-opened the future,' i. e., prepared the, 'to bring about;'-as in III. i. VII. Even Maou thus explains here. Fan Ch'oo-e is again singular in insisting on the usual meaning of the term, as — 老 so that 1.7 is with him-'When thou was old, thou didst establish thy merit!"

way for all that should be done by those who
came after him. Ll. 5—8.-inheriting
Woo;' i.e., Woo, as the successor and heir of
Wăn.
'received it; i. e., all that
Wăn had done.-to repress;' as in III.ii.
IX. - 'to kill;' meaning all the mur-

There are no rhymes.

On whom has devolved the unsettled State!

Solitary am I and full of distress.

Oh! my great Father,

All thy life long, thou wast filial.

Thou didst think of my great grandfather,

[Seeing him, as it were,] ascending and descending in the court.

I, the little child,

Day and night will be so reverent.

Oh! ye great kings,

As your successor, I will strive not to forget you.

TITLE OF THE SECTION.

position, whether the piece was made for him

on his repairing to the temple when the mourn

什四一之三,(The Decade of Min yu ing for his father was expired, or after the ex

seaou-tsze; Section III. of Book I., Part IV.'piration of the regency of the duke of Chow. Ode1. Narrative. APPROPRIATE TO THE YOUNG Këang supposes that it was made for Ching's

KING CHING, DECLARING HIS SENTIMENTS IN THE TEMPLE OF HIS FATHER. The Preface says merely that we have here the heir-king presenting

himself in the ancestral temple (嗣王朝 於廟也); but the common consent of Maou | and all the critics is that the king was Ching. The only question is as to the date of the com

regular use (平日朝於廟), 8o that

both these occasions may be embraced in it.

L1.1-5.閔病‘distress,’‘to be distressed,' so that 1.1= Distressed am I, the little child.' is Ching's humble designation of himself; and is frequently put into his lips in