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6. The Hwang niuou bewails the fate of 'the three worthies.

The people, condemning the act of duke Muh (B.c. 620) in having people buried with him, made this piece.

7. The Shin fung is directed against duke K'ang (B.C.619-608).

He forgot all the achievements of duke Muh, and commenced with discountenancing his worthy ministers.

8. The Woo e is directed against the frequent hostilities that were carried on. The people condemn in it their ruler's fondness for war, his excessive recourse to it, and his not sharing with the people the things which they wished.

9. In the Wei yang we have duke K'ang thinking of his mother.

His mother was a daughter of duke Hëen of Tsin. When duke Wăn was suffering from the evil brought on him by Le Ke, and before he returned [to Tsin], his aunt in Ts'in died. When duke Muh then restored him to Tsin, duke K‘ang was the heir-apparent, made presents to Wăn, and escorted him to the north of the Wei. He thought how he could no longer see his mother, but the sight of his uncle seemed to bring her to his sight again. When he succeeded to his father, all this occurred to him, and he made this piece.

10. The Keuen yu is directed against duke K‘ang.

He forgot the old ministers of his father, and though he began with treating men of worth well, he did not end so.

CH'IN.

1. The Yuen eëw is directed against duke Yëw (r.c.853-834).

He was wildly addicted to sensual pleasure, benighted and disorderly, indulging

in dissipation beyond measure.

6. 黃鳥哀三食也

國人剌穆公以人從死而作是詩也

7.晨風刺康公也

忘穆公之業始棄其賢臣焉

8. 無衣刺用兵也

秦人刺其君好攻戰用兵而不與民同欲焉

9. 渭陽康公母也

康姬陽

秦之思

之母晉獻公之女文公遭麗姬之難未反而 卒穆公納文公康公時為太子贈送文公于渭 母之不見也我見舅氏如母存焉及其即

思而作是詩也

10. 權輿刺康公也

忘先君之售臣與賢者有始而無終也

1.宛邱刺幽公也

淫荒昏亂游湯無度焉

2. The Tung mun che fun expresses disgust at the disorder which prevailed. Through the influence which went out from the wild addiction of duke Yew to sensual pleasure, males and females abandoned their proper employments, hurried to meet one another on the roads, and danced and sang in the market places.

3. The Hang mun is designed to stimulate duke He (B.C. 833-795).

He was well-meaning, but without strength of will, and some one therefore made this piece to encourage him.

4. The Tung mun che ch'e is directed against the times.

The writer was disgusted at the sensuality and blindness of his ruler, and longed for a worthy lady to be his mate.

5. The Tung mun che yang is directed against the times.

Marriages were not made at the proper season. Males and females often acted against one another. There were cases in which though the bridegroom went in person to meet the bride, she would not come to him.

6. The Moo mun was directed against T'o of Ch'in (B.c. 706).

Through having no good tutor or assistant, he proceeded to unrighteousness, of which the evil consequences fell upon the myriads of the people.

7. The Fang yëw ts'ëoh ch'aou is expressive of sorrow on account of the injuries wrought by slanderers.

Duke Seuen (B.c. 691-647) gave much credence to such, which made superior men anxious and afraid.

8. The Yueh ch'uh was directed against the love of sensual pleasure.

Those who were in office did not love virtue, but sought pleasure in beauty.

9. The Choo lin was directed against duke Ling (B.c. 612--598).

He carried on a criminal intercourse with Hea Ke, and visited her morning and

night without ceasing.

2. 東門之栎疾亂也

幽公淫荒風化之所行男女棄其舊業會於道

路歌舞於市井爾

3. 衡門誘僖公也

愿而無立志故作是詩以誘掖其君也

4.東門之池刺時也

疾其君之淫昏而思賢女配君子也

5. 東門之楊刺時也

昏姻失時男女多違親迎女猶有不至者也

6. 墓門刺陳伦也

陳佗無良師傅以至於不義惡加於萬民焉

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3.株林刺靈公也

淫乎夏姬驅馳而往朝夕不休息焉

10. The Tsih p'o was directed against the times.

It tells how duke Ling and his ministers practised lewdness in the State, so that males and females, in their desire for one another, thought with anxious grief and had intense distress.

ODES OF KWEI.

1. In the Kaou eëw we have a great officer on a proper ground leaving [the service of] his ruler.

The State was small and hard-pressed [by other States], while the ruler, instead of taking the proper path, loved to have his robes clean and bright, and to saunter about and amuse himself, unable to show any energy in the business of

Hence this piece.

government.

2. The Soo kwan is directed against the neglect of the three years' [mourning]. 3. The Sih yëw ch'ang-ts'oo is expressive of disgust at dissoluteness.

The people hated their ruler's lewd dissoluteness, and longed for one without his passions.

4. In the Fei fung we have a longing for the ways of Chow.

The State being small, and the government in disorder, the author was troubled about the coming of calamities, and longed for the ways of Chow.

ODES OF TS'AOU.

1. The Fow-yëw is directed against the extravagance of the ruler.

10. 澤陂刺時也

言靈公君臣淫於其國男女相悅憂思感傷焉

1.羔裘大夫以道去其君也

國小而迫君不用道好潔其衣服逍遙游燕而不

能自強於政治故作是詩也

2.素冠刺不能三年也

3. 隰有萇楚疾恣也

國人疾其君之淫恣而思無情慾者也

4.匪風思周道也

國小政亂臺及禍難而思周道焉

1. 蜉蝣刺奢也

Though the State was small and pressed upon by others, duke Chaou (B.c. 660– 652) took no proper method to defend himself. He was extravagant, employed small men, and was going on to find himself without any to rely on.

2. The How-jin is directed against the ruler's intimacy with small men. Duke Kung (B.c. 651-617) put away from him superior men, and kept small men about him.

3. The She-köw is directed against the want of uniformity [in what is correct]. There were no superior men in office, through [the ruler's] not uniformly applying his heart to virtue.

4. The Hüa ts'even expresses a longing for good order.

The people of Ts'aou, disgusted with the encroachments and oppression of duke Kung, through which the lower people had no enjoyment of life, thought in their sorrow of the intelligent kings and worthy viceroys [of the past].

ODES OF PIN.

1. The Tsih yueh sets forth the beginnings of the royal House.

The duke of Chow, in consequence of the changes which were occurring, set forth the source of the transforming influence which proceeded from How-tseih and other early princes of their House,—the hard toils which led to the rise of its prosperity. 2. In the Ch'e-hëaou we have the duke of Chow saving the country from the disorder [which threatened].

King Ch'ing continued ignorant of the duke's object, who thereupon made this

ode, and sent it to him, naming it the Ch'e hëaou.

3. The Tung shan relates to the duke of Chow's expedition to the east.

昭公國小而迫無法以自守好奢而任小人將無

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共公遠君子而好近小人焉

2. 鴅鳩剩不壹也

在位無君子用心之不壹也

4. 下泉思治也

曹人疾共公侵刻下民不得其所憂而思明王賢

伯也

1. 七月陳王業也

周公遭變故陳后稷先公風化之所由致王業之

艱難也

2. 鴟鴞周公救亂也

成王未知周公之志公乃為詩以遺王名之曰鴟鴞焉 征也

3. 東山周公

The duke having returned from this expedition at the end of three years, reward. ed and commended his men, on which some great officer, in admiration of him, made this poem. The lst stanza tells how the men had all been preserved; the 2d, their anxious thoughts; the 3d, how their families had been looking out for them; and the 4th expresses the delight which seasonable marriages occasion. The superior man, in his relations with other men, appreciates their feelings and pities their toils; –thus giving them satisfaction and pleasure. Then, when he employs them, thus satisfied, they will forget death in his service:-it is in the Tung shan that we see this.

4. The P'o foo is in praise of the duke of Chow.

Some great officer of Chow gave expression in it to his detestation of the four [rebellious] States.

5. The Fah ko is in praise of the duke of Chow.

Some great officer of Chow condemned the court in it for its non-acknowledgment of the duke.

6. The Kew yin is in praise of the duke of Chow.

Some great officer of Chow condemned in it the court for its non-acknowledgment of the duke.

7. The Lang poh is in praise of the duke of Chow.

When he was acting as regent, there arose, at a distance, in the four States, calumnious rumours against him; and at hand, the king did not recognize [his worth and aim]. Some great officer of Chow expressed in it his admiration that in these circumstances the duke did not lose his sagely virtue.

周公東征三年而歸勞歸士大夫美之 也一章言其完也二章言其思也三章言 望女也四章樂男女之得及時也,君子之

是家序唯

"室人其

情而閔其勞所以說也說以使民民忘其死其唯東

山乎

4. 破斧美周公也

周大夫以惡四國焉

5. 伐柯美周公也

周大夫刺朝廷之不知也

6. 九最美周公也

周大夫刺朝廷之不知也

7. 狠跌美周公也

周公攝政遠則四國流言近則王不知周大夫美其

不失其聖也

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