States were influenced by his example. Concubines and their sons took the place of wives and their sons, and the king did nothing to regulate [such a state of things], with reference to which the people of Chow made this ode. 6. In the Mëen man a small officer writes against the [prevailing] disorder. The great ministers manifested no kindness of heart, but neglected and forgot the small and the mean, unwilling to supply them with food or drink, with teaching or the means of conveyance. With reference to this, this ode was made. 7. In the Hoo yeh a great officer censures king Yëw. Superiors set the [ancient] rules aside, and would not observe them. Although they had cattle and stalled beasts, and meat cooked and raw, they would not employ them. This made the writer think of the men of antiquity, who would not in the smallest things neglect the [ancient] usages. 8. In the Tsan-tsan che shih we have the inferior States censuring king Yew. The Jung and the Teih had rebelled; King and Seu did not acknowledge his authority. On this he ordered a general to lead an expedition to the east. [The States], long distressed with service in the field, made this ode. 9. In the Täuou che hwa we have a great officer compassionating [the misery of] the times. In the time of king Yew, the Jung on the north and the E on the east made emulous inroads on the Middle kingdom. Armies were called out on every side, and the consequence was famine. Some superior man, compassionating the approaching ruin of the House of Chow, and grieved at being involved in it himself, made this piece. 10. In the Ho tsaou puh hwang we have the inferior States censuring king Yëw. The wild tribes on every side made emulous inroads; in the Middle kingdom there was rebellion; the use of weapons never ceased; the people were regarded as beasts. Some superior man, sad for such things, made this ode. 之以妾為妻以孽代宗而王弗能治周人為之作此 詩也 6. 緜蠻微臣刺亂也 大臣不用仁心遺忘微賤不肯飲食教載之故作 是詩也 7.瓠葉夫大刺幽王也 上棄禮而不能行雖有牲牢不肯用也故思古 之人不以微薄廢禮焉 漸漸之石下國刺幽王也 戎狄叛之荆舒不至乃命將率東征役久病於外 故作是詩也 9. 苕之華大夫時也 幽王之時,西戎東夷交侵中國師旅並起因之 饑饉君子閔周室之 亡傷己逢之故作是詩也 10. 何草不黃下國刺幽王也 四夷交侵中國胥叛用兵不息視民如禽獸君子憂 之故作是詩也 PART III. THE TA YA. Book I. DECADE OF WAN WANG. 1. The Wan wang tells how king Wăn received the appointment [of Heaven], and founded [the dynasty] of Chow. 2. The Ta ming tells how king Wăn possessed illustrious virtue, and Heaven repeated its appointment to king Woo. 3. The Meen shows how the rise of king Wăn is to be traced to king T'ae. 4. The Yih p'oh shows how king Wăn was able to put [the right] men into office. 5. The Han luh shows how [the dignity of the House of Chow] was received from its ancestors. The ancestors of Chow had for generations cultivated the example shown them by How-tseih and duke Lew, and [then] king T'ae and king Ke had all kinds of blessings, and the dignity which they sought, extended anew to them. 6. The Sze chae shows how it was that king Wan approved himself a sage. 7. The Hwang e is in praise of [the House of] Chow. Heaven saw that to supersede Yin there was no [House] like Chow; and among its princes who had from age to age cultivated their virtue there was none like king Wăn. 8. The Ling tae refers to the first giving of their allegiance by the people to Chow. King Wăn had received the appointment [of Heaven], and the people rejoiced in his possession of marvellous virtue, reaching even to birds, beasts, and all living creatures. 9. The Hea woo refers to the successor of Wăn. King Woo was possessed of sagely virtue, received the renewal of Heaven's appointment; and made more illustrious the merit of his father. 大雅 文王之什三之一 大王文王受命作周也 1. 2. 大明 王有明德故天復命武王也 4. 棫樸文王能官人也 5. 早麓受祖也 周之先祖,世修后稷公劉之業犬王王季申以百福 干祿焉 6. 思齊文王所以也 7.皇美周也 天監代殷莫若周周世世修德莫若文王 8.靈臺民始附也 文王受命而民樂其有靈德以及鳥獸昆蟲焉 9. 下武繼文也 武王有聖德復受天命能昭先人之功焉 10. The Wan wang yiu shing tells how [Wăn's] conquests were continued. King Woo enlarged the fame of king Wăn, and finished his work of conquest. Book II. DECADE OF SANG MIN. 1. The Săng min (is intended] to honour the [great] ancestor [of the House of Chow]. How-tseih was the son of Keang Yuen; the meritorious work of Wan and Woo commenced from that of How-tseih, whom therefore [his descendants] ascended to, appointing him the assessor of Heaven. 2. The Hăng wei [celebrates] the magnanimity [of the House of Chow]. The House of Chow was animated by magnanimity; its benevolence extended even to vegetable life, and thus it was able to harmonize all within the nine grades of its own relationships, and beyond these to do honour and service to the old, nourishing their age, and asking their counsel; thus making complete its happiness and dignity. 3. The Ke tsuy [celebrates] the great peace [that prevailed]. Filled with [the king's] spirits, and satiated with his kindness, men displayed the bearing of officers of a superior character. 4. The Hooe [celebrates] the maintenance of established [statutes]. The sovereign, in a time of great peace, was able to support his fulness and maintain the established statutes. The Spirits of Heaven and Earth, and of his ancestors, reposed and rejoiced in him. 5. The Këa loh is in praise of king Ching. 6. The Küng lew was made by duke K'ang of Shaou to caution king Ch'ing. King Ch'ing being about to take the government in hand himself, [the duke] warned him about the business to be done for the people, and presented this ode in praise of duke Lew's generous devotion to the people. 10. 文王有聲繼伐也 武王能廣文王之聲卒其伐功也 生民之什三之二 1. 生民尊祖也 后稷生於姜嫄文武之功起於后稷故推以配天焉 2. 行葦忠厚也 周家忠厚仁及草木故能內睦九族外尊事黃耈養 老乞言以成其福祿焉 3. 既醉太平也 醉酒飽德人有士君子之行焉 4. 鳧鷩守成也 太平之君子能持盈守成神祇祖考安樂之也 5. 假樂嘉成王也 16. 公劉召康戒成王也 也 成王將涖政戒以民事美公劉之厚於民而獻是詩 |