PART. II. MINOR ODES OF THE KINGDOM. BOOK I. DECADE OF LUH MING. 1. The Luh ming is a festal song, proper to the entertainment of the ministers, admirable guests. When the ruler had feasted them with food and drink, he also presented them with baskets of silken fabrics, to carry out his generous feeling, so that afterwards those loyal ministers, admirable guests, would do their utmost for him. 2. The Sze mow is congratulatory of an envoy on his return. When one does good service and his merit is recognized, he feels pleased. 3. In the Hwang-hwang chay hwa we have a ruler sending off an officer on some commission. It describes the sending him away with ceremonies and music, and shows how, when at a distance, he might make himself distinguished. 4. The Chang-te is a festal ode proper to the entertainment of brothers. The piece was made in compassion for the way in which [the chiefs of] Kwan and Ts'ae had erred. 5. The Fah muh is appropriate to the feasting of friends and old acquaintances. From the Son of Heaven down to the multitudes of the people, there is no one but needs friends in order to his perfection. When the ruler by his affection for his kindred makes them harmonious, when he makes friends of men of worth and does not forsake them, when he does not forget his old associates, then the people become truly virtuous. 6. In the Teen paou the ministers gratefully respond to their sovereign. When the ruler condescends to those beneath him, and thereby gives the finish to his government, they are prepared to express their admiration in return to him. 小雅 鹿鳴之什二之一 1.鹿鳴燕羣臣嘉賓也 旣飲食之又實幣帛筐篚以將其厚意然後忠臣 嘉賓 盡其心矣 四牡勞使臣之來也 有功而見知則說 3. 皇皇者華君遣使臣也 送之以禮樂言遠而有光華也 4.常棣燕兄弟也 閔管蔡之失道故作常棣焉 5. 伐木燕朋友故舊也 自天子至於庶人未有不須友以成者,親親睦友 賢不棄不遺故舊則民德歸厚矣 6. 天保下報上也 君能下下以成其政臣能歸美以報其上焉 7. The Ts'ae we celebrates the despatch of troops for guard-service. In the time of king Wăn, there was trouble from the tribes of the Keun in the west, and from the Hëen-yun in the north, and by orders from the Son of Heaven he commissioned a general, and despatched troops to guard the Middle State. The Ts'ae we was sung on occasion of their despatch. The Ch'uh keu was to congratulate them on their return. The Te too celebrated their return from their toils. 8. The Ch'uh keu congratulates the general on his return. 9. The Te too congratulates the men on their return. 10. In the Nan kae filial sons admonish one another on the duty of nourishing parents. Book II. DECADE OF PIH HWA. 1. The Pin hwa speaks of the spotless purity of filial sons. 2. The Hwa shoo speaks of the harmonious seasons, and abundant years, favourable to the millets. [Of this and the two preceding pieces] the subjects have been preserved, but the words are lost. 3. The Yu le is expressive of admiration of the abundance in which all things were produced, enabling every ceremony to be fully performed. In the T's'een paou and previous pieces we see how Wăn and Woo regulated all within the kingdom, and in the Ts'ae we and those that follow, how they regulated the parts beyond. They began with anxiety and toil; they ended with ease and joy; therefore this piece celebrates the abundance of all things, through which announcement of their circumstances could be made to Spiritual Beings. 4. The Yew kang speaks of how all things were produced according to their proper nature. 7.采薇遣戍役也 文王之時,西有昆夷之患北有玁狁之難以天子 之命命將帥遣戍役以守衞中國故歌采薇以遣之 出車以勞還杕杜以勤歸也 8. 車勞率也 9. 杕杜勞役也 10. 南陔孝子相戒以養也 白華之什二之二 1.白華孝子之潔白也 2. 華黍時和歲豐宜黍稷也 有其義而亡其辭 3. 魚麗美萬物盛多,能備禮也 文武以天保以主治内采薇以下治外始於憂勤終 於逸樂故美萬物盛多可以告於神明矣 4. 由庚萬物得由其道也 5. In the Nan yëw këa yu we have the ruler sharing his joy with men of ability and virtue. In a time of great peace the ruler rejoiced, with the utmost sincerity, to share his advantages with such men. 6. The Sung k'ëw speaks of how all things obtained the greatest and highest amount of production of which they were capable. 7. In the Nan shan yëw t'ae we have the ruler rejoicing in the finding of men of worth. When he had found such men, he was able to lay the foundation of great peace for the State. 8. The Yewe speaks of how all things were produced, every one as it ought to be. [Of this piece, No. 4, and No. 6,] the subjects have been preserved, but the words are lost. 9. In the Luh Seaou we have the royal favours extending to the four seas. 10. In the Chan loo we have the Son of Heaven entertaining the feudal princes. Book III. DECADE OF T'UNG KUNG. 1. In the Tung kung we have the Son of Heaven conferring [the red bow] on a prince who had achieved [some great] service. 2. The Tsing-tsing chay go expresses joy because of the nourishment of talent. When the ruler developes and nourishes men of talent, then all under heaven rejoice and are glad thereat. 3. The Luh yuch celebrates king Seuen's punishment of the northern tribes. When the state set forth in the Luh ming ceased, there was an end of such harmony of joy. When that in the Sze mow ceased, there were no more such 5. 南有嘉魚樂與賢也 6. 太平之君子至誠樂與賢者共之也 丘,萬物得極其高大也 7南山有臺樂得賢也 得賢則能為家立太平之基矣 8. 由儀萬物之生各得其宜也 有其義而其辭 2.蓼蕭澤及四海也 10. 湛露天子燕諸侯也 彤弓之什二之三 1. 彤弓,天子錫有功諸侯也 2. 菁菁者莪樂育材也 君子能長育人材則天下喜樂之矣 3. 六月宣王北伐也 鹿鳴廢則和樂缺矣四廢則君臣缺皇皇者 Sovereigns and ministers. When that in the Hwang-hwang chay hwa ceased, there was an end to such loyalty and truth. When that in the Chang-te ceased, there were no more such brothers. When that in the Fah muh ceased, there were no more such friends. When that in the Teen paou ceased, the happiness and dignity there auspiced disappeared. When that in the Ts'ae we ceased, there was an end of such corrective and punitive expeditions. When that in the Ch'uh keu ceased, such service and energy disappeared. When that in the Te too ceased, such numerous hosts passed away. When that in the Yu le ceased, good laws and order failed. When that in the Nan kae ceased, there was an end of such filial piety and fraternal duty. When that in the Pih hwa ceased, purity and modesty disappeared. When that in the Hwa shoo ceased, there was no more such accumulation of stores. When that in the Yew king ceased, the active and passive powers of nature failed to act in their proper way. When that in the Nan yëw këa yu ceased, men of worth lost their repose, and inferior ministers their proper position. When that in the Sung këw ceased, all things were disorganized. When that in the Nan shan yew t'ae ceased, the foundations of the kingdom were destroyed. When that in the Yew e ceased, all things were turned into disorder. When that in the Luh seaou ceased, the out-goings of royal favour were perverted. When that in the Chan loo ceased, the States fell off from their allegiance. When that in the Tung kung ceased, the kingdom fell into decay. When that in the Tsing-tsing chay go ceased, the observances of propriety disappeared. The conditions proper to the Minor odes of the court were no more found, and the wild tribes on every side made their incursions, each more fiercely than another, so that the Middle kingdom was exceedingly reduced. 4. In the Ts'ae k'e we have king Seuen sending a corrective expedition to the south. 5. In the Ken kung we have king Seuen bringing back the ancient prosperity. King Seuen, within the kingdom, reformed the government, and he punished the wild tribes beyond it. He restored the boundaries of Wăn and Woo. His chariots and horses were in good repair and condition. All the weapons of war were abundantly provided. He again assembled the feudal princes in the eastern capital, and led them to the chase, to make proof of his chariots and footmen. 華廢則忠信缺常棣廢則兄弟缺矣伐木廢則 矣 天 廢則福祿缺采薇廢,則征伐缺矣出 缺矣杕杜廢,則師缺矣 魚麗 麗廢 則孝友缺白華廢則廉恥缺矣華 則 黍廢則蓄積缺由庚廢則陰陽失 失其道理矣南有 廢則資者不安 崇丘廢則萬 山有臺廢 矣 由儀廢則 矣蓼蕭廢 湛露廢則萬國離 廢則諸夏衰 莪廢則 雅盡廢則四夷交侵中 中國微矣 4. 菜芑宣王南征也 5. 車攻宣王復古也 宣王能內修政事外攘夷狄復文武之竟土修車 馬備器械復會諸侯於東都因田獵而選車徒焉 6. The Keih jih is in praise of king Seuen. He paid careful attention to small matters, and kindly condescended to all beneath him, so that they did their utmost to honour and serve him, their superior. 7. The Hung yen is in praise of king Seuen. The myriads of the people were dispersed abroad, and had no rest in their dwellings. He, however, was able to comfort and bring them back, to establish, tranquillize, and settle them; so that even those in the most pitiable condition and widowed found the comfort that they needed. 8. The Ting leaou is in praise of king Seuen. At the same time opportunity was taken to admonish him. 9. The Müen shwuy is intended to correct king Seuen. 10. The Hor ming is intended to instruct king Seuen. BOOK. IV. DECADE OF K'E-FOO. 1. The Ke-foo is directed against king Seuen. 2. In the Pih kew a great officer writes against king Seuen. 3. The Hwang nëaou is directed against king Seuen. 4. The Go hing k'e yay is directed against king Seuen. 5. The Sze kan has for its subject the building of a palace by king Seuen. 6. The Woo yang has for its subject the flocks and herds collected by king Seuen. 7. In the Tsëeh nan shan Këa Foo writes against king Yew. 8. In the Ching yuch a great officer writes against king Yëw. 6.吉日美宣王田也 能慎微下無不自盡以奉其上焉 7. 鴻應美宣王也 萬民離散不安其居而能勞還定安集之至于矜 寡無不得其所焉 8. 庭燎美宣王也 因以箴之 9. 沔水規宣王也 10. 鶴鳴海宜王也 祈父之什二之四 1.新剌宣王也 2.白駒大夫刺宣王也 3. 黃鳥刺宣王也 4.我行其野刺宣王也 5. 斯干宣王考室也 6. 無羊宣王考牧也 節南山家父刺幽王也 8. 正月大夫刺幽王也 |