תמונות בעמוד
PDF
ePub

10 The Këw chung yëw ma shows how the people longed for men of worth. King Chwang (B.C. 695-681) was devoid of intelligence, an 1 drove men of worth away from the court. The people thought of them, and made this piece.

ODES OF CH'ING.

1. The Tsze e is in praise of duke Woo (B. c. 770-743).

His father and he were both ministers of Instruction in the court of Chow, and well discharged the duties of that office, so that the people of the State approved of him; and therefore they here praised his virtue to illustrate how the holders of States should add one good quality to another.

2. The Tséang Chung-tsze was directed against duke Chwang (B.C. 742—700). The duke could not manage his mother, and injured his younger brother. That brother, Shuh, was going on badly and the duke did not restrain him. Chung of Chae remonstrated, but the duke did not listen to him;-thus by his want of resolution, when little effort was needed, producing great disorder.

3. The Shah gu teen was directed against duke Chwang.

Shuh resided in King, where he provided coats of mail and weapons of war, going out thereafter to hunt. The people of the State were pleased with him, and embraced his side.

4. The Ta shuh yu t'een was directed against duke Chwang.

Shuh was distinguished for his ability, and fond of valour, so that, though he was

unrighteous, he attracted the multitudes to himself.

5. The Tsing jin was directed against duke Wăn (B.c. 671-627).

禮義陵男女淫奔故陳古以刺今大夫不能聽

男女之訟

10. 丘中有麻思賢也

莊王不明賢人放逐國人思之而作是詩也

1. 緇衣美武公也

父子並為周司徒善於其職國人宜之故美其德

以明有國善善之功焉

2. 將仲子刺莊公也

不勝其母以害其弟弟叔失道而公弗制祭仲諫

而公弗聽小不忍以致大亂焉

3. 叔于田刺莊公也

叔處于京繕甲治兵以出于田國人說而歸之

4. 大叔于田刺莊公也

叔多才而好勇不義而得衆也

5. 清人·刺文公也

Kaou K'ih being fond of gain, and paying no regard to his ruler, duke Wăn hated hiin, and wished to remove him to a distance. He was unable to do so, however, and sent him to the borders to oppose the hordes of the north. There he displayed his forces, and kept them moving about, near the Ho. So long a time elapsed without their being recalled, that the troops dispersed and returned to Ch'ing, Kaou K'ih himself fleeing to Chin. The Kung-tsze Soo made this piece to express his views, how the advancement of K'aou K'ih contrary to propriety, and duke Wǎn's wrong method of procuring his retirement, led to the endangering of the State and the ruin of the army.

6. The Kaou kew was directed against the court [of Ching.]

It describes the courtiers of old as a satire on those of the time.

7. The Tsun ta loo shows how [the people] thought of their superior men. Duke Chwang having abandoned the proper path, superior men were leaving him, and the people of the State thought longingly of them.

8. The Neu yueh ke ming was directed against the want of delight in virtue. It sets forth the righteous ways of old times, to brand the character of the existing time which had no pleasure in virtue, and loved only sensual enjoyment.

9. The Yew neu tung keu was directed against Hwuh [the eldest son of duke Chwang, known as duke Ch'aou, (B.c. 701—694)].

The people of Ch'ing satirize in it his refusal to marry a princess of Ts'e. Before his accession he had done good service to that State, the marquis of which wanted to give him one of his daughters to wife. She was a lady of worth, but Hwuh declined the alliance; and the result was that for want of the help of a great State he was driven out of Ch'ing. On this account the people satirized him.

10. The Shan yew foo-soo was directed against Hwuh.

Hwuh gave his esteem to those who were not deserving of it.

11. The T'oh he was directed against Hwuh.

高克好利而不顧其君文公惡而遠之不能,使高 而禦敵于竟陳具師旅翺翔河上久而不召衆 高克奔陳公子素惡高克進之不以禮文公退

克散之 高將而不羔言鄭莊

7.

歸以古

危國師之本故作是詩也

裘刺朝也

之君子以其朝焉

路思君子也

公失道君子去之國人思望焉

8. 女日雞鳴刺不說德也

陳古義以刺今不說德而好色也

9. 有女同車刺忽也

鄭人刺忽之不昏于齊太子忽有功于齊齊侯請

妻之齊女賢而不取卒以無大國之助至於見逐故

國人刺之

10. 山有扶蘇刺忽也

所美非美然

11. 兮刺忍也

The ruler was weak and his ministers were strong, so that he could not give them the note, and make them follow him.

12 The Kèaou tung was directed against Hwuh.

He was not able to take counsel on affairs with men of worth, and powerful n.inisters arrogated the right of making enactments.

13. The Keen chang expresses the desire of the people of Ch'ing to have the condition of the State rectified.

The 'artful boy' was pursuing his course of disorder, and they wished for a great State to rectify their affairs.

14. The Fung was directed against prevailing disorder.

The proper rule for marriages was not observed. The male gave the note, and the female did not respond; he led the way, and she did not follow.

15. The Tung main che shen was directed against prevailing disorder.

There were men and women who flew to one another, without waiting for the proper ceremonies.

16. The Fung yu expresses the longing to see a superior man. In an age of disorder, the writer longs for a superior man,change his rules of life.

17. The Tsze k'in was directed against the neglect of schools. In an age of disorder, these were not attended to.

-one who would not

18. The Yang che shwuy bewails that there were no [right] ministers.

Some superior man made this piece, pitying Hwuh who had been brought to exile and death through his want of faithful ministers and good officers.

19. The Ch'uh k'e tung mun bewails the prevailing disorder.

Five times was there a struggle among the sons of duke [Chwang] for the State;

hostilities never ceased; husbands and wives were separated; and the people longed for some way to preserve their families.

[blocks in formation]

昏姻之道缺陽倡而陰不和男行而女不隨

15. 東門之墠刺亂也

男女有不待禮而相奔者也

16. 風雨思君子也

亂世則思君子不改其度焉

17. 子祫刺學校廢也

亂世則學校不修焉

18. 揚之水閔無臣也

君子閔忽之無忠臣良士終以死亡而作是詩也

19. 出其東門閔亂也

公子五兵革不息男女相棄民人思保其室家焉

20. The Yay yêu man ts'au expresses a desire for some time of marriage. No favours from the ruler flowed down to the people, who were exhausted by the constant hostilities. Males and females lost their proper time for marriage, and wished that they might come together without any previous arrangements.

21. The Tsin Wei was directed against the prevailing disorder.

The weapons of strife never rested; husbands and wives were torn from one another, lewd manners went abroad, and there was no delivering the people from them.

TS'E.

1. The Ke ming expresses longing thoughts of a worthy consort of the ruler. Duke Gae (B.C. 933-894) was wildly addicted to sensual pleasure, indolent, and careless of his duties, therefore the ode sets forth how a worthy consort [of an earlier ruler], a chaste lady, in the morning while it was yet night, admonished and warned her husband, showing how a consort should perfect the ruler.

2. The Seven is directed against wild addiction to hunting.

Duke Gae was fond of hunting, and insatiate in pursuing the chase. The people were influenced by his example, so that this fondness for the chase became a general habit. He who was practised in hunting was accounted worthy, and he who was skilful in charioteering was pronounced good.

3. The Choo is directed against the times.

At that time the bridegroom did not go in person to meet his bride.

4. The Tung fang che jih is directed against the decay [of the times].

The relation of ruler and minister was neglected. Men and women sought each

other in lewd fashion; and there was no ability to alter the customs by the rules of propriety.

20. 野有蔓草思遇時也

君之澤不下流民窮於兵革男女失時思不期而

會焉

21. 洧刺亂也

兵革不息男女相亲淫風大行莫之能救焉

1. 雞鳴思賢妃也

哀公荒淫怠慢故陳賢貞女夙夜警戒相成之

道焉

2.還刺

哀公好田獵從禽獸而無厭國人化之遂成風俗 習於田獵謂之賢閑於驅逐謂之好焉

3 著刺時也

時不親迎也

4.東方之日衰也

君臣失道男女淫奔不能以禮化也

« הקודםהמשך »