For Lessons of manners the term wind is used, denoting the influence of instruction. Wind moves [things], and instruction transforms the people. Thus, then, the transforming power in the Kwan ts'eu and the Lin che exhibit the influence of the true king, and they are therefore attributed to the duke of Chow. The South [in the name of the Book] implies the north, showing that the influence went from the north to the south. The virtue in the Ts'ëoh ch'aou and the Tsow yu exhibit the manners of princes,—the effects of the instruction of the former king; and they are therefore attributed to the duke of Shaou. [These two Books], the Chow Nan and the Shaou Nan, show how the beginning was made correct, and the foundation of royal transformation. Therefore in the Kwan ts'eu we have joy in obtaining virtuous ladies to be mates to her lord; anxiety to be introducing ladies of worth; no excessive desire to have her lord to herself; sorrow about modest retiring ladies [not being found for the harem], and thought about getting ladies of worth and ability, all without any envy of their excellence :-this is what we have in the Kwan ts‘eu. 2. The Koh t'an sets forth the natural disposition of the queen. We see her in her parents' house, with her mind bent on woman's work; thrifty and economical, wearing her washed clothes, and honouring and reverencing her matron-teacher. Being such, she might well [in after time] pay her visits to her parents, and transform the kingdom on the subject of woman's ways. 3. The Keuen urh shows us the mind of the queen. It shows also how she felt that she ought to assist her husband; to seek out men of talents and virtue, and carefully place them in office; to recognize the toilsome labours of officers. Though she had thus the mind to introduce men of talents and virtue, she never thought of using artful words or speaking for relatives of her own; but morning and evening she thought of the matter, till she was painfully anxious about it. 1.關雎后她 也 風之始也所以風天下而正夫婦也,故用之鄉人 焉用之邦國焉 風風也教也風以動之教以 關雎麟趾之化王者之風,故 化自北而南也鵲巢騶虞之德 德諸侯之風也,先王 所以教故繫之召公 周南召南正始之道王化之基 是以關雎樂得淑女配君子憂在進賢不淫其 色哀窈窕思賢才而無傷善之心焉是關聯之義也 2. 葛覃后妃之本也 后她在父母家則志在於大功之事儉用,服澣耀 之衣尊敬師傅則可以歸安父母化天下以婦道也 3. 卷耳后妃之志也 4. The Kew muh shows the queen's condescension to the ladies below her. It tells how she could so condescend without any feeling of jealousy. 5. The subject of the Chung-sze is the numerousness of the queen's progeny. It says they were like locusts; for having no jealousy, her progeny was so numerous. 6. The Taou yaou shows the effects produced by the queen. Through her freedom from jealousy, the relation between males and females was made right; marriages were celebrated at the proper time; and there were no unmarried people in the kingdom. 7. The Troo tsew shows the transforming influence of the queen. When that influence, as celebrated in the Kwan ts'eu, went abroad, all loved virtue, and men of talents and virtue were very numerous. 8. The Fowe shows the admirable excellence of the queen. All became harmony and peace, and then women delighted to have children. 9. The Han kwang shows how widely the influence of virtue reached. The ways of king Wăn affected the States of the South; his admirable transforming influence went forth over all the country about the Këang and the Han. There was no thought of violating the rules of propriety; and young women would be solicited in vain for their favours. 10. The Joo fun shows how the transforming influence of [the king's] ways went abroad. It went through the States along the banks of the Joo, till wives could at once compassionate [the toils of] their lords, and at the same time exhort them to what was right. 11. The Lin che is the proper sequel to the Kwan ts'ew. 又當輔佐君子求賢審官知臣下之勤勞內有進 賢之志而無險詖私謁之心朝夕思念至於憂勤也 4. 樛木后她逮下也 言能逮下而無嫉妒之心 焉 5. 螽斯·后妃子孫衆多也 言若螽斯不妒忌則子孫衆多也 6. 桃夭后她之所致也 不如忌則男女以正昏姻以時國無民也 7.鬼罝后她之化也 關雎之化行則莫不好德賢人衆多也 8. 茉苜后妃之美也 和平則婦人樂有子矣 9漢廣德廣所及也 文王之道被於南國美化行乎江漢之域無思犯禮, 求而不可得也 10. 汝墳道化行也 女王之化行乎汝墳之國婦人能閔其君子猶勉 之以正也 11. 麟之趾關雎之應也 The transforming influence indicated by that having gone abroad, then under heaven there was no such thing as any violation of propriety. Even in a degenerate age the sons of the duke were all sincere and good, as in the time when the lin's footsteps were seen. ODES OF SHAOU AND THE SOUTH. 1. The Ts'ëoh chaou sets forth the virtue of some prince's wife. By the accumulation of meritorious deeds, the prince has reached his dignity, and the lady comes from her parents' home, and occupies it with him. Her virtue being like that of the dove, she is a mate for him. 2. The Ts'ae fan shows a prince's wife not failing in her duty. Capable of assisting at his sacrifices, she does not fail in her duty. 3. The Ts'aou ch'ung shows how the wife of a great officer maintained the guard of propriety. 4. The Ts'ae pin shows how the wife of a great officer could observe the rules for her conduct. Able to observe those rules, she could take part in the services to [her husband's] ancestors, and share in the sacrifices to them. 5. The Kan t'ang is in praise of the Chief of Shaou. His instructions were brilliantly displayed in the States of the South. 6. In the Hing loo we have the Chief of Shaou listening to a litigation. The manners of a period of decay and disorder were passing away, and the lessons of integrity and sincerity were rising to influence. Oppressive men could not do violence to well-principled women. 關雎之化行則天下無犯非禮,雖衰世之公子,皆 信厚如麟趾之時也 召南 如 1.鵲巢夫人之德也 國君積行累功以致爵位夫人起家而居有之德 鳩乃可以配焉 2. 采藂夫人不失職也 夫人可以奉祭祀則不失職 3. 草蟲大夫妻能以禮自防也 ·采蘋大夫妻能循法度也 能循法度則可以承先祖,共祭祀矣 5. 甘棠美召伯也 召伯之教明於南國 6. 行 露召伯聽訟也 衰亂之俗微貞信之教典强暴之男不能侵陵貞 女也 |