之。 皇于於厥克四于厥 Maintained [the confidence of] his officers, 思命時維思敷應勤文 於周求我時受止王 賚 釋之定。徂釋之。我旣 King Wăn laboured earnestly; Right is it we should have received [the kingdom]. We will diffuse [his virtue], ever cherishing the thought of him; Henceforth we will seek only the settlement [of the kingdom]. It was he through whom came the appointment of Chow; Oh! let us ever cherish the thought of him. 嗣之哉 (what shall we do to inherit it?”|桓桓=武貌(martial-looking.' L. 6. i.e., to secure and carry out Woo's achievement有士, the officers which he had;'-mean L. 8,–lit., (Truly only your course (公一事)ing, probably, the great leaders whom king Wán sincerely imitate.' Twan-she does not give any rhymes. Ode 9. Narrative. CELEBRATING THE MERIT AND BUCCESS OF KING Woo. I have mentioned on the last ode, that this is considered (on the Woo. The Preface says that it was used in a had gathered around him, and whom Woo re tained equally attached to himself. L.5. 于 以四方-用于四方 meaning that Woo employed those officers throughout the authority of the Tso-chuen), as having been a portion of the larger piece which was sung to kingdom, subduing its difft. parts, and securing the dance of Woo.Evidently its subject is king their allegiance. So, K'eang;一武王保文 declaration of war in sacrificing to God and the 王所有之多士保字正與 had been made by king Woo when he inally 播棄相反謂愛惜之以用: took the field against Show. But this is evident-于以用于于 being transposed ac Father of war, which Ying-tah explains as if it ly absurd, as it contains the honorary title given to the first king of Chow after his death,-king Woo.' It may be that the piece came to be used on the occasion which the Preface mentions; but we must refer it in the first place to the reign of Ching. Ll. 1,2 are descriptive of the happy condition of the kingdom under Ching. A revolution is generally followed by famine; but it was not so, when Woo had overthrown the dynasty of Shang. L.3. 天命‘the favour of Heaven;" –its favour towards the House of Chow. -, 'to be reiniss,' 'to be tired.' L. 4. cording to a usage which has already heen pointed out. L. 6. is the House of Chow. L. 7 is understood of the virtue of Woo, as recognized by Heaven.皇-asin [i.] IX. Choo says he does not understand, but he ac cepts Maou's definition of it by 代, and 間 之一代商,一as in the translation. It is hardly worth while making a rhyme out of E, . 王方 時周之命 KNE XI. Pan or Pwan. 允 隋陟於 猶山其皇 般 喬高時 命。對。 F. 河。嶽。山。周。 Oh! great now is Chow. We ascend the high hills, Both those that are long and narrow, and the lofty mount Assembling those who now respond to me. Ode 10. Narrative. CELEBRATING THE PRAISE OF KING WAN. This is the only account of the piece that can be given from itself. The Tsochuen says, however, that it was the third of of the pieces sung to the dance of Woo; and the Preface says it contains the words with which Woo accompanied his grant of fiefs and appanages to the chief of his followers in the ancestral temple (大封於廟). On this view the is to be understood of king Woo, speaking of himself. Choo's exposition of the lines is more or less affected by this; but if the piece ought to be understood in this way, the author has very imperfectly expressed his meaning. The name Lae (, 'to give') has contributed to this interpretation, as it has been connected with the use of the term in the Analects, XX.i.4, 周有大賚善人是 富, and in the Shoo, V.ii. 9, 賚子四海 而萬民悅服 forth.' The line, literally,' we henceforth only seek settlement;' i. e., tranquillity and order. L 5., here again, is to be referred to king Wăn, so that the line 日之勤勞是周之所以受 ;-as in the translation. Choo makes it 凡此皆周之命非復商之 all these fiefs are now the appoint ments of Chow, and not, as heretofore, of Shang.' L. 6. is a repetition of part of 1.3, an admonition of the descendants of Wăn to themselves. Fol lowing out his interpretation of 1.5, Choo understands it as addressed to the appointed feudal chiefs. There are no rhymes. Ode 11. Narrative. THE GREATNESS OF CHOW, AND ITS FIRM POSSESSION OF THE KINGDOM, AS SEEN IN THE PROGRESSES OF ITS REIGNING SOVE REIGN. In [i.] VIII. we have an ode akin to L. 1. is the final particle., this, relating a tentative progress of king Woo, 'to labour diligently.' The 'Complete Digest' to test the acceptance of his sovereignty. This is of a later date, and should be referred, probably, observes that is here not 'since,' nor the to the time of king Ching, when the dynasty sign of the past tense, but entirely;'-maintain that this piece likewise was a portion was fully acknowledged. Many critics, however, Wăn left nothing undone. L. 2., it seems to me, is not naturally referred to king Woo; but to all the descendants of Wăn; and to his virtue they attribute their possession of the kingdom. L. 4. Their right to the kingdom being such, they would occupy in it accordingly. = this;' which we can only explain by referring it to the virtue of king Wăn. repeatedly,' 'ever.' L. 4. 徂 = 往自今以往 ‘hence VOL. IV, of the ode so often referred to;-in which case we should have to translate in the 3d person, and not the first. The meaning of the title is very uncertain. Maou makes it pwan 樂; Soo Ch'eh, the same, - 遊 Këang makes it pan,=, according to the Shwoh-wăn, E L. 1. is, probably,4 ||‡,‘now,' Ll. 2,3. The hills were ascended in the course of a royal sacrifice, and sacrificed to. 77 一聚, 'to collect,' ‘to assemble;'對=答 山狹而長者;as in the translation. | ing ite channel. L.5. 敷天之下-普 L. 4 is very obscure, Choo does not profess to T-as in the translation. L.6. understand and we are obliged, as usual in such cases, to fall back on Ch'ing, who takes in its usual signification of, 'truly,' and, to travel along.' 'harmonious,' referring, we may suppose, to the Ho, prone to inundation, but now keep 'to respond to.' The line refers to the king's assembling the princes in the different quarters audience to them. They all now responded loyof the kingdom, during his progress, and giving ally. L. 7,-nearly as 1.5 of last ode. There are no rhymes. BOOK II. PRAISE-ODES OF LOO. 魯頌四之二 公車彭彭 思馬斯 斯思黃。有 1 Fat and large are the stallions, On the plains of the far-distant borders. Of those stallions, fat and large, Some are black and white-breeched; some light yellow; Some, pure black; some, bay; [All], splendid carriage horses. His thoughts are without limit; He thinks of his horses, and they are thus good. him, how is it that we do not have a single sacrificial ode of that State? It is then contended that the royal ceremonies were not usurped in Loo till the time of duke He (; B. C. 658 will be seen that it does not affect the application to the odes here of the name of Sung. We cannot suppose that such application was made by Confucius; he used it, because he found it in use; and he allowed it just as he published the events of the Ch'un Ts'ew, without any indication of his own opinion about them, whether in the way of censure or approval. It has often been asked why there are no Fung of Loo in the 1st Part. TITLE OF THE BOOK.-, 'Praise-odes of Loo; Book II. of Part IV. It is impossible to render here, by Sacrificial odes of Loo,' because they are not such. Choo says, King Ching, because of the great-626). Without entering into this question, it services rendered to the kingdom by the duke of Chow, granted to Pih-k'in [the duke's eldest son, and the first marquis of Loo], the privilege of using the royal ceremonies and music, in consequence of which Loo had its Sung, which were sung to the music in its ancestral temple. Afterwards, they made in Loo other odes in praise of their rulers, which they also called Sung. In this way it is endeavoured to account for there being such pieces as the four of this Book in this Part of the She. Confucius found them in Loo, bearing the name of Sung; and it was not for him to do otherwise than simply edit them as he did, and he thereby did not commit himself to anything like an approval of their designation. This is the best explanation of the name which can be given; but it is not complimentary to the discrimination or the moral boldness of the Sage. The statement of Choo that such a privilege was ever granted to the first marquis of Loo is very much controverted. If it were granted to The question cannot be answered further than by saying that the pieces of this Book are really Fung; but as they were wantonly called Sung, we have them here instead of in their proper place. Loo was one of the States of the east, having its capital in Keul-fow(), which is still the name of one of the districts of the department of Yen-chow, Shan-tung. Choo says that king Ching appointed the duke of Chow's eldest son directly to it. Sze-ma Ts'ëen's account is rather difft.:-that the duke of Chow was himself appointed marquis of Loo, but that, 馬思以 以有有薄在 馬斯才 思無期 才。 車 騂騅言堈駒 还有有品 傘 思伾騏鋻者。野馬。 2 Fat and large are the stallions, On the plains of the far-distant borders. Of those stallions, fat and large, Some are piebald, green and white; others, yellow and white; Some, yellowish red; some, dapple grey; [All], strong carriage horses. His thoughts are without end; He thinks of his horses, and they are thus strong. being unable to go there in consequence of his duties at the court, he sent his eldest son instead; and that the territory was largely augmented after the termination of his regency, he still remaining in Chow. Ode 1. Narrative. CELEBRATING SOME MARquis of Loo FOR HIS CONSTANT AND ADMIRABLE THOUGHTFULNESS, ESPECIALLY AS SEEN IN THE NUMBER AND QUALITY OF HIS HORSES. The strange to connoiseurs of the animal; but I can only follow the definitions of the terms in critics and the dictionaries. is defined as ‘a black horse, white in the stride (驪馬白 跨);驪 is a pure black horse; 皇 is ‘a horse, yellow and white (黃白日皇); Preface says that the marquis was Shin (申), 黄 is ‘n horse, yellow and red (黃騂日 known as duke He, who is mentioned in the 黄);騅 is‘a horse with green and white inthe State, reckoning from the duke of Chow, yellow and white intermixed (黃白雜毛): pieces to duke He, who was the 19th marquis of termixed (蒼白雜毛); ‘a horse with preceding note. It refers indeed all the four But, as Choo observes, it is only the 4th ode of which it can be alleged with certainty that it, a red yellow; probably, a chestbelonged to the time of He. Ll. 1,2, in all the stanzas. 駒 is de nut);麒, ‘a greenish-black (青黑); scriptive of the body of the horses the belly ‘a greenish-black scaly-like, the colour here erness it is called, or forest; beyond the wilderness it is called, , or waste.' Morrison, after thus translating the classical passage on and ribs'–as fat and large (腹幹肥張 deep, there light, marked like the scales of a 貌). L.2 gives the breeding and pasture fish(靑驟驎色有深淺斑駁 grounds of the studa. The region beyond the 如魚鱗);駱 (white and black-maned(白 city is called, or suburb; beyond the suburb 馬黑鬣);願, (a red horse, black-maned it is called 牧, or pasture; beyond the pasture (赤身黑鬣);雒 (a black horse, whiteit is called 野, or wilderness; beyond the wildmaned (黑身白鬣);馹 is probably a cream-coloured horse (陰白雜毛,今泥 恩);驟, (red and white, intermixed (彤白 雜毛);罈 is described as having white hairy legs(豪在骱而白), and also as black with a yellow spine(驥馬黃): 魚 is 'a horse, with its eyes white like those of a fish(二目白魚似魚目 也) the subject, gives for the line– In the wastes of the wilderness.’–But 野 in the text can only mean‘uncultivated plains;' and 堈 is bet ter rendered as I have done. L1.3–5,薄言 is the compound particle, which we have often met with. Many of the colours which are mentioned in 11. 4,5 may seem |