百贖人。殲蒼其穴禦百此 其兮。如我者慄惴臨夫鍼 身人可良天。彼惴其之虎。 Tsze-keu Këen-hoo. And this Tsze-keu Këen-hoo Could withstand a hundred men. When he came to the grave, He looked terrified and trembled. Thou azure Heaven there! Thou art destroying our good men. Could he have been redeemed, We should have given a hundred lives for him. VII. Shin fung. 如欽憂君未北鬱晨晨 何欽心子見林。彼風彼 1 Swift flies the falcon To the thick-wooded forest in the north. While I do not see my husband, My heart cannot forget its grief. How is it, how is it, That he forgets me so very much? the several stanzas, L. 6. 特 gives the idea | in 3.楚虎虎禦 cat. 5, t. 2. Also 穴 of 'standing out eminent: 防, that of 'a dyke 慄and天人,身, in all the stt. or bulwark;', that of ‘a combatant.' Ll. 7, 8. 穴 is explained by 壙, the pit of a tomb.' 惴惴‘terrified-like.’I follow Choo in un derstanding these lines of the victims themselves. Ching is followed by Yen Ts'an in taking them of the spectators. The other view is more natural. L. 9. This line is equivalent to 悠悠蒼天 in x. VIII. et al. The ap peal is, literally, to 'that which is azure, the sky,' but we must understand really to the Ode 7. Allusive. A WIFE tells her GRIEF BECAUSE OF THE ABSENCE OF HER HUSBAND, AND HIS FORGETFULNESS OF HER. Such is the account of the piece given by Choo, drawn from the language of the different verses. The Preface says it was directed against duke K‘ang (B. C. 619–608), the son and successor of Muh, who slighted the men of worth whom his father had collected around him, leaving the State without those who were its ornament and strength. But there is really nothing in the piece to suggest this interpretation;itis, indeed, Power dwelling in the heavens. 殲=盡‘to far-fetched. make an end of. L.12. Choo makes this='men would all have wished to make their lives a hundred to give in exchange for him.' But the construction is, perhaps,- The price would have been of men a hundred.' L1.1,2, in all the stt. expresses ' the app. is a which Williams calls 'a fal of the rapid flight of a bird.' The rhymes are−in st. 4,棘息息特, con, goshawk, or kite' It is described as ‘ful cat. 1, t. 3: in 2, 桑行行防,cat. 10: vous, with a short swallow-like neck, and a hooked beak, flying against the wind with great 2 On the mountain are the bushy oaks; In the low wet grounds are six elms. While I do not see my husband, My sad heart has no joy. How is it, how is it, That he forgets me so very much? 3 On the mountain are the bushy sparrow-plums; 1 In the low wet grounds are the high, wild pear trees. While I do not see my husband, My heart is as if intoxicated with grief. How is it, how is it, That he forgets me so very much? 修 我師 VIII. Woo e. 王同 無豈 章 無 于袍子衣日衣 袍。 How shall it be said that you have no clothes? I will share my long robes with you. The king is raising his forces; I will prepare my lance and spear, And will be your comrade. rapidity.’鬱 describes ‘the thick and exten sive growth of the forest.' In st.2 there is of elms in it was in the writer's view or in his mind's eye, when he wrote the verse. In the Japanese plates the tree would seem to be the celtis great difficulty with 大駁, and there is, pro-muku. The 棣 is the 唐棣of ii. XIII. The suy bably, a corruption of the text. Acc. to Maou, is the name of an animal, 'like a white horse, with a black tail, and strong teeth like a saw, which eats tigers and leopards!" But an animal of any kind is entirely out of place here. We must take the term as the name of a tree, and Lnh Ke says the poh is a kind of elm. Why six trees are mentioned we cannot tell, unless it were that a meadow with that number VOL. IV. yields a fruit like a pear, but smaller and sour. It is called the hill, or wild pear tree,'' the deer pear tree,''rat pear tree,'&c. 樹 must have a meaning, to correspond to the of the prec. line, and大 in st 2. I translate it by‘high.’The allusion in all the stt. seems to be simply in the contrast between the falcon and the trees, all in 26 2 How shall it be said that you have no clothes? I will share my under clothes with you. The king is raising his forces; I will prepare my spear and lance, And will take the field with you. 3 How shall it be said that you have no clothes? I will prepare my buffcoat and sharp weapons, the places and circumstances proper to them, and LL. 3–6. 君子,-in the sense of (husband, as often. represents the speaker to us as ‘unable to forget” her grief., not yet seen,' suggests the thought that the husband had been long absent. 靡樂 with no joy All was grief. The rhymes are in st. 1, 風 (all through the Sie, 風 rhymes thus).林,欽.cat. 7, t. 1: in 2, 櫟駁樂, cat. 2; in 3. 棣梯、醉 eat. 15, t.3 : also in all the stt, 何多, cat. 17. Ode 8. Narrative. THE PEOPLE OF TS'IN DECLARE THEIR READINESS, AND STIMULATE ONE ANOTHER, TO FIGHT IN THE KING's CAUSE Ican get no other meaning but the above out of this perplexing piece. The Preface says it is condemnatory of the frequent hostilities in which the people were involved by a ruler who had no fellow feeling with them; but I can see no trace in it of such a sentiment. Some refer it to duke you. L1.1.2 in all the stt. Here we have one of the people stimulating another who had been excus ing himself, perhaps, from taking the field on is the ground that he had but a scanty wardrobe. Ching, defines 澤 as in the translation. The Shwoh-wăn gives the character with at the side, no doubt correctly. I 于must be taked as the particle. translate both 戈 and 戟 by lance. The weapons the most convenient for use. former is said to have been of all spear-like It was 6 ft. 6 in. long, and you could pound, cut, smite, and hook with it. The kih here is said to have been that used in the chariot, 16 feet long, used both for thrusting and hooking.甲is the corselet, made in those days of leather. means sharp weapons generally. I take 仇e with Maou, in the sense of 匹, ‘mate,' K'ang; others to Seang: others to Chwang. With | ‘comrade,'like 逑in il. 作‘to rise to some it expresses condemnation; with others action,'=to take the field. praise. Evidently it was made at a time when the people were being called out in the king's The rhymes are–in all the stt. 衣師, cat. service; and the loyalty which they had felt, 15, t. 1: in 1, 袍矛仇eat. 3, t. 1: in 2, when they were subjects of Chow, still asserted 3,裳兵行 its presence, and made them forward to take, cat. 5. t. 3; in 3, ..., the field. ) cat.10. IX. Wei yang. 瓊何悠我路 路何 1 我 瑰以悠送軍以 送 玉贈我舅乘贈 渭舅 陽 佩之思氏黃之陽氏 1 I escorted my mother's nephew, To the north of the Wei What did I present to him? Four bay horses for his carriage of state. 2 I escorted my mother's nephew; Long, long did I think of him. What did I present to him? A precious jasper, and gens for his girdle-pendant. X. K'euen yu. 乎食四於乎食 渠於元 簋我不無 於我乎 飽。今乎承餘。今 權于 也每權于也复 興。嗟 1 食 輿R嗟 1 He assigned us a house large and spacious; Alas that he could not continue as he began! 2 He assigned us at every meal four dishes of grain; Ode 9. Narrative. THE FEELINGS WITH WHICH DUKE K'ANG ESCORTED HIS COUSIN, DUKE WAN, TO TSIN, AND HIS PARTING GIFTS. Duke Heen of Tsin had a daughter who became the wife of Muh of Tstin, and was the mother of his son who became duke K'ang. The eldest son and heir of Heen was driven to suicide by the machinations of an unworthy favourite of his father, and his two sons fled to other States. One of them, Ch'ung-urh, afterwards the famous duke Wan of Tsin, took 章 權 refuge finally in Ts'in, and by the help of duke Muh was restored to his native State, and became master of it, after he had been a fugitive for 19 years. Kang was then the heir-apparent of Ts'in, and escorted his cousin into the State of Tsin when he undertook his expedition to recover it. These verses are supposed to have been written by him at a subsequent time, when he recalled with interest the event. Ll. 1, 2, in both stt. = In both stt, 1. 1. 於我乎 is an exclama夏 =大,(large’渠渠 expresses the appear tion, for us,' 'in the treatment of us.' ance of being deep and wide.' The 渭一 -see denotes a mother's brothers, and will therefore be one bearing their surname, and little removed from them; here it 'cousin.' Lacharme translates it avunculus, which is here incorrect. iii.X. 3. The north of a river is called. The capital of Ts'in at this time was Yung (), in pres. dis. of Hing-p'ing, dep. Se-gan. The one prince accompanied the other to the territory of the pres. dis. of Heen-yang (). 我思- see iii. V. 2, Maou says that he thought of his mother, now long dead. But whether she were dead or not at this time does not appear;-the line simply expresses the anxious regard which he felt for his cousin, embarked on a hazardous enterprize. Ll. 3, 4. We are not to understand that the carriage was given by the prince of Ts'in. Such a carriage the princes of States received from the king. If Ch'ung-urh succeeded, he would have such a carriage as the marquis of Tsin; and now his cousin, anticipating his success, gave him the horses for it. Williams says the 玫瑰” as in v.X. et al. was 'a kind of jasper.' We cannot tell whether this jasper was to be worn at the girdle-pendant, or whether it was given in addition to the usual stones worn there. were vessels of earthenware or wood, round outside, and square inside, in which grain was set forth at sacrifices and feasts. A prince, in entertaining a great officer, had two of these dishes on the mat, or, as we should say, on the table, and the dishes of meat and other viands corresponded. Here there are 4 such dishes, intimating the abundance of the entertainment which was pro vided. L. 2. The student will observe the appropriin 2. ateness of E in st. 1, and of L.3. 承一繼 (to continue' 權輿 a beginning. How the two characters have this signification is attempted to be made out in this way. is the weight or stone attached to a steel yard, and with a stick and stone the first rude attempts at weighing were made; is the bottom of a carriage, and the first attempts at conveying things were made on a board. However this be, the two characters are now recognized as meaning 'the beginnings of things.' CONCLUDING NOTE ON THE BOOK. From the first three odes, the fifth, and the seventh, we The rhymes are perhaps, in both stanzas, get the idea of Ts'in as a youthful State, exulting in its growing strength, and giving promise of a vigorous manhood. The people rejoice in their rulers; wives are proud of the martial display of their husbands, while yet they manifest woman's tenderness and affection. The sixth ode shows what barbarous customs still disfigured the social condition; but there is in the whole an auspice of what the House of Ts'in became,-the destroyer of the effeminate dynasty of Chow, and the establisher of one of its own, based too much on force to be lasting. Many of the critics think that Confucius gave a place in his collection of odes to those of Ts'in, as being prescient of its future history! The rhymes aretin st. 1,渠餘輿 cat. ., cat. 3, t. 2. The 於我乎 and 于嗟乎 being ench regard- ed as one. sions can hardly be treated as separate lines. |