{"collection":"cfu","html_url":"https://unchartedknowledge.5gfusion.net/browse/cfu/sbe03/shih01.htm","path":"cfu/sbe03/shih01.htm","source_url":"https://sacred-texts.com/cfu/sbe03/shih01.htm","text":"IT was stated in the Introduction, p. 278, that the poems in the fourth Part of the Shih are the only ones that are professedly religious; and there are some even of them, it will be seen, which have little claim on internal grounds to be so considered.\nI commence with them my selections from the Shih for the Sacred Books of the Religions of the East. I will give them all, excepting the first two of the Praise Odes of L\u00fb, the reason for omitting which will be found. when I come to that division of the Part.\nThe ancestral worship of the common people.\nThe Odes of the Temple and the Altar are, most of them, connected with the ancestral worship of the sovereigns of the Shang and K\u00e2u dynasties, and of the marquises of L\u00fb. Of the ancestral worship of the common people we have almost no information in the Shih. It was binding, however, on all, and two utterances of Confucius may be given in illustration of this. In the eighteenth chapter of the Doctrine of the Mean, telling how the duke of K\u00e2u, the legislator of the dynasty so called, had 'completed the virtuous course of Wan and W\u00fb, carrying up the title of king to Wan's father and grandfather, and sacrificing to the dukes before them with the royal ceremonies,' he adds, And this rule he extended to the feudal princes, the great officers, the other officers, and the common people. In the mourning and other duties rendered to a deceased father or mother, he allowed no difference between the noble and the mean. Again, his summary in the tenth chapter of the Hsi\u00e2o King, of the duties of filial piety, is the following:--'A filial son, in serving his parents, in his ordinary intercourse with them, should show the utmost respect; in supplying them with food, the greatest delight; when they are ill, the utmost solicitude; when mourning for their death, the deepest grief; and when sacrificing to them, the profoundest solemnity. When these things are all complete, he is able to serve his parents.'\nThe royal worship of ancestors.\nOf the ceremonies in the royal worship of ancestors, and perhaps on some other occasions, we have much information in the pieces of this Part, and in many others in the second and third Parts. They were preceded by fasting and various purifications on the part of the king and the parties who were to assist in the performance of them. The was a great concourse of the feudal princes, and much importance was attached to the presence among them of the representatives of former dynasties; but the duties of the occasion devolved mainly on the princes of the same surname as the royal House. Libations of fragrant spirits were made, especially in the K\u00e2u period, to attract the Spirits, and their presence was invoked by a functionary who took his place inside the principal gate. The principal victim, a red bull in the temple of K\u00e2u, was killed by the king himself, using for the purpose a knife to the handle of which small bells were attached. With this he laid bare the hair, to show that the animal was of the required colour, inflicted the wound of death, and cut away the fat, which was burned along with southernwood to increase the incense and fragrance. Other victims were numerous, and the fifth ode of the second decade, Part II, describes all engaged in the service as greatly exhausted with what they had to do, flaying the carcases, boiling the flesh, roasting it, broiling it, arranging it on trays and stands, and setting it forth. Ladies from the palace are present to give their assistance; music peals; the cup goes round. The description is that of a feast as much as of a sacrifice; and in fact, those great seasonal occasions were what we might call grand family reunions, where the dead and the living met, eating and drinking together, where the living worshipped the dead, and the dead blessed the living.\nThis characteristic of these ceremonies appeared most strikingly in the custom which required that the departed ancestors should be represented by living relatives of the same surname, chosen according to certain rules that are not mentioned in the Shih.. These took for the time the place of the dead, received the honours which were due to them, and were supposed to be possessed by their spirits. They ate and drank as those whom they personated would have done; accepted for them the homage rendered by their descendants; communicated their will to the principal in the service, and pronounced on him and on his line their benediction, being assisted in this point by a mediating priest, as we may call him for want of a more exact term. On the next day, after a summary repetition of the ceremonies of the sacrifice, those personators of the dead were specially feasted, and, as it is expressed in the second decade of Part III, ode 4, 'their happiness and dignity were made complete.' We have an allusion to this strange custom in Mencius (VI, i, ch. 5), showing how a junior member of a family, when chosen to represent one of his ancestors, was for the time exalted above his elders, and received the demonstrations of reverence due to the ancestor.\nWhen the sacrifice to ancestors was finished, the king feasted his uncles and younger brothers or cousins, that is, all the princes and nobles of the same surname with himself, in another apartment. The musicians who had discoursed with instrument and voice during the worship and entertainment of the ancestors, followed the convivial party 'to give their soothing aid at the second blessing.' The viands that had been provided, we have seen, in great abundance, were brought in from the temple, and set forth anew. The guests ate to the full and drank to the full, and at the conclusion they all did obeisance, while one of them declared the satisfaction of the Spirits, and assured the king of their favour to him and his posterity, so long as they did not neglect those observances. During the feast the king showed particular respect to those among his relatives who were aged filled their cups again and again, and desired 'that their old age might be blessed, and their bright happiness ever increased.'\nThe above sketch of the seasonal sacrifices to ancestors shows that they were intimately related to the duty of filial piety, and were designed mainly to maintain the unity of the family connexion. There was implied in them a belief in the continued existence of the spirits of the departed; and by means of them the ancestors of the kings were raised to the position of the Tutelary spirits of the dynasty; and the ancestors of each family became its Tutelary spirits. Several of the pieces in Part IV are appropriate, it will be observed, to sacrifices offered to some one monarch. They would be used on particular occasions connected with his achievements in the past, or when it was supposed that his help would be valuable in contemplated enterprises. With regard to all the ceremonies of the ancestral temple, Confucius gives the following account of the purposes which they were intended to serve, hardly adverting to their religious significance, in the nineteenth chapter of the Doctrine of the Mean:--'By means of them they distinguished the royal kindred according to their order of descent. By arranging those present according to their rank, they distinguished the more noble and the less. By the apportioning of duties at them, they made a distinction of talents and worth. In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus something was given to the lowest to do. At the (concluding) feast places were given according to the hair, and thus was marked the distinction of years.'\nThe worship paid to God.\nThe Shih does not speak of the worship which was paid to God, unless it be incidentally. There were two grand occasions on which it was rendered by the sovereign,--the summer and winter solstices. These two sacrifices were offered on different altars, that in winter being often described as offered to Heaven, and that in summer to Earth; but we have the testimony of Confucius, in the nineteenth chapter of the Doctrine of the Mean, that the object of them both was to serve Shang-T\u00ee. Of the ceremonies on these two occasions, however, I do not speak here, as there is nothing said about them in the Shih. But there were other sacrifices to God, at stated periods in the course of the year, of at least two of which we have some intimation in the pieces of this fourth Part. The last in the first decade of the Sacrificial Odes of K\u00e2u is addressed to H\u00e2u K\u00ee as having proved himself the correlate of Heaven, in teaching men to cultivate the grain which God had appointed for the nourishment of all. This was appropriate to a sacrifice in spring, offered to God to seek His blessing on the agricultural labours of the year, H\u00e2u K\u00ee, as the ancestor of the House of K\u00e2u, being associated with Him in it. The seventh piece of the same decade again was appropriate to a sacrifice to God in autumn, in the Hall of Light, at a great audience to the feudal princes, when king Wan was associated with Him as being the founder of the dynasty of K\u00e2u.\nWith these preliminary observations to assist the reader in understanding the pieces in this Part, I proceed to give--\nTHESE Odes of Shang constitute the last Book in the ordinary editions of the Shih. I put them here in the first place, because they are the oldest pieces in the collection. There are only five of them.\nThe sovereigns of the dynasty of Shang who occupied the throne from B.C. 1766 to 1123. They traced their lineage to Hsieh, appears in the Sh\u00fb as Minister of Instruction to Shun. By Y\u00e2o or by Shun, Hsieh was invested with the principality of Shang, corresponding to the small department which is so named in Shen-hs\u00ee. Fourteenth in descent from him came Thien-Y\u00ee, better known as Khang Thang, or Thang the Successful, who dethroned the last descendant of the line of Hsi\u00e2, and became the founder of a new dynasty. We meet with him first at a considerable distance from the ancestral fief (which, however, gave name to the dynasty), having as his capital the southern Po, which seems correctly referred to the present district of Shang-khi\u00fb, in the department of Kwei-teh, Ho-nan. Among the twenty-seven sovereigns who followed Thang, there were three especially distinguished:--Th\u00e2i Ki\u00e2, his grandson and successor (B.C. 1753 to 1721), who received the title of Thai Zung; Thai M\u00e2u (B.C. 1637 to 1563), canonized as Kung Zung; and W\u00fb-ting (B.C. 1324 to 1266), known as K\u00e2o Zung. The shrines of these three sovereigns and that of Thang retained their places in the ancestral temple ever after they were first set up and if all the sacrificial odes of the dynasty had been preserved, most of them would have been in praise of one or other of the four. But it so happened that at least all the odes of which Thai Zung was the subject were lost; and of the others we have only the small portion that has been mentioned above.\nOf how it is that we have even these, we have the following account in the Narratives of the States, compiled, probably, by a contemporary of Confucius. The count of Wei was made duke of Sung by king W\u00fb of K\u00e2u, as related in the Sh\u00fb, V, viii, there to continue the sacrifices of the House of Shang; but the government of Sung fell subsequently into disorder, and the memorials of the dynasty were lost. In the time of duke T\u00e2i (B.C. 799 to 766), one of his ministers, Kang-kh\u00e2o, an ancestor of Confucius, received from the Grand Music-Master at the court of K\u00e2u twelve of the sacrificial odes of Shang with which he returned to Sung, where they were used in sacrificing to the old Shang kings. It is supposed that seven of these were lost subsequently, before the collection of the Shih was formed.\nWe cannot tell by which of the kings of Shang the sacrifice here referred to was first performed. He is simply spoken of as 'a descendant of Thang.' The ode seems to have been composed by some one, probably a member of the royal House, who had taken part in the service.\nHow admirable! how complete! Here are set our hand-drums and drums. The drums resound harmonious and loud, To delight our meritorious ancestor [2].\nThe descendant of Thang invites him with this music, That he may soothe us with the realization of our thoughts[3]. Deep is the sound of our hand-\n[1. The piece is called the N\u00e2, because a character so named is an important part of the first line. So generally the pieces in the Shih receive their names from a character or phrase occurring in them. This point will not be again touched on.\n2. The 'meritorious ancestor' is Thang. The sacrifices of the Shang dynasty commenced with music; those of the K\u00e2u with libations of fragrant spirits;--in both cases with the same object, to attract the spirit, or spirits, sacrificed to, and secure their presence at the service. Khan H\u00e2o (Ming dynasty) says, 'The departed spirits hover between heaven and earth, and sound goes forth, filling the region of the air. Hence in sacrificing, the people of Yin began with a performance of music.'\n3. The L\u00ee K\u00ee, XXIV, i, parr. 2, 3, tells us, that the sacrificer, as preliminary to the service, had to fast for some days, and to think of the person of his ancestor,--where he had stood and sat, how he had smiled and spoken, what had been his cherished aims, pleasures, and delights; and on the third day he would have a complete image of him in his mind's eye. Then on the day of sacrifice, when he entered the temple, he would seem to see him in his shrine, and to hear him, as he went about in the discharge of the service. This line seems to indicate the realization of all this.]\ndrums and drums; Shrilly sound the flutes; All harmonious and blending together, According to the notes of the sonorous gem. Oh! majestic is the descendant of Thang; Very admirable is his music.\nThe large bells and drums fill the ear; The various dances are grandly performed[1]. We have the admirable visitors[2], who are pleased and delighted.\nFrom of old, before our time, The former men set us the example;--How to be mild and humble from morning to night, And to be reverent in discharging the service.\nMay he regard our sacrifices of winter and autumn[3], (Thus) offered by the descendant of Thang!\nNeither can we tell by which of the kings of Shang this ode was first used. K\u00fb Hs\u00ee says that the object of the sacrifice was Thang. The Preface assigns it to Th\u00e2i M\u00e2u, the Kung Zung, or second of the three 'honoured Ones.' But there is not a\n[1. Dancing thus entered into the service as an accompaniment of the music. Two terms are employed; one denoting the movements appropriate to a dance Of war, the other those appropriate to a dance of peace.\n2. The visitors would be the representatives of the lines of Hsi\u00e2, Shun, and Y\u00e2o.\n3. Two of the seasonal sacrifices are thus specified, by synecdoche, for all the four.]\nword in praise of Fung Zung, and the 'meritorious ancestor' of the first line is not to be got over. Still more clearly than in the case of the former ode does this appear to have been made by some one who had taken part in the service, for in line 4 he addresses the sacrificing king as 'you.'\nAh! ah! our meritorious ancestor! Permanent are the blessings coming from him, Repeatedly conferred without end;--They have come to you in this place.\nThe clear spirits are in our vessels, And there is granted to us the realization of our thoughts. There are also the well-tempered soups, Prepared beforehand, with the ingredients rightly proportioned. By these offerings we invite his presence, without a word, Without (unseemly) contention (among the worshippers). He will bless us with the eyebrows of longevity, With the grey hair and wrinkled face in unlimited degree.\nWith the naves of their wheels bound with leather, and their ornamented yokes, With the eight bells at their horses' bits all tinkling, (The princes) come to assist at the offerings[1]. We have received the appointment in all its greatness, And from Heaven is our prosperity sent down, Fruitful years of great abundance. (Our ancestor) will come and enjoy (our offerings), And confer on us happiness without limit.\nMay he regard our sacrifices of winter and autumn, (Thus) offered by the descendant of Thang!\n[1. These lines are descriptive of the feudal princes, who were present and assisted at the sacrificial service. The chariot of each was drawn by four horses yoked abreast, two insides and two outsides, on each side of the bits of which small bells were attached.]\nIf this ode were not intended to do honour to W\u00fb-ting, the K\u00e2o Zung of Shang, we cannot account for the repeated mention of him in it. K\u00fb Hs\u00ee, however, in his note on it, says nothing about W\u00fb-ting, but simply that the piece belonged to the sacrifices in the ancestral temple, tracing back the line of the kings of Shang to its origin, and to its attaining the sovereignty of the kingdom. Not at all unlikely is the view of Kang Hs\u00fcan, that the sacrifice was in the third year after the death of W\u00fb-ting and offered to him in the temple of Hsieh, the ancestor of the Shang dynasty.\nHeaven commissioned the swallow, To descend and give birth to (the father of our) Shang[1]. (His descendants) dwelt in the land of Yin, and became great. (Then) long ago God appointed the martial Thang, To regulate the boundaries throughout the four quarters (of the kingdom).\n(In those) quarters he appointed the princes, And grandly possessed the nine regions[2]. The\n[1. The father of Shang is Hsieh, who has already been mentioned. The mother of Hsieh was a daughter of the House of the ancient state of Sung, and a concubine of the ancient ruler Kh\u00fb (B.C. 2435). According to M\u00e2o, she accompanied Kh\u00fb, at the time of the vernal equinox, when the swallow made its appearance, to sacrifice and pray to the first match-maker, and the result was the birth of Hsieh. Sze-m\u00e2 Khien and Kang make Hsieh's birth more marvellous:--The lady was bathing in some open place, when a swallow made its appearance, and dropt an egg, which she took and swallowed; and from this came Hsieh. The editors of the imperial edition of the Shih, of the present dynasty, say we need not believe the legends;--the important point is to believe that the birth of Hsieh was specially ordered by Heaven.\n2 'The nine regions' are the nine provinces into which Y\u00fc divided the kingdom.]\nfirst sovereign of Shang[1] Received the appointment without any element of instability in it, And it is (now) held by the descendant of W\u00fb-ting [2].\nThe descendant of W\u00fb-ting Is a martial sovereign, equal to every emergency. Ten princes, (who came) with their dragon-emblazoned banners, Bear the large dishes of millet.\nThe royal domain of a thousand l\u00ee Is where the people rest; But the boundaries that reach to the four seas commence there.\nFrom the four seas [3] they come (to our sacrifices); They come in multitudes. King has the Ho for its outer border [4]. That Yin[5] should have received the appointment (of Heaven) was entirely right;--(Its sovereign) sustains all its dignities.\nIt does not appear on occasion of what sacrifice this piece was made. The most probable view is that of M\u00e2o, that it was the\n[1. That is, Thang.\n2. If this ode were used, as Mang supposes, in the third year after W\u00fb-ting's death, this ' descendant' would be his son Z\u00fb-kang, B.C. 1265 to 1259.\n3. This expression, which occurs also in the Sh\u00fb, indicates that the early Chinese believed that their country extended to the sea, east, west, north, and south.\n4. K\u00fb Hs\u00ee Says he did not understand this line; but there is ground in the Zo Kwan for our believing that King was the name of a hill in the region where the capital of Shang was.\n5. We saw in the Sh\u00fb that the name Shang gave place to Yin after the time of Pan-kang, B.C. 1401 to 1374. W\u00fb-ting's reign was subsequent to that of Pan-kang.]\n'great T\u00ee sacrifice,' when the principal object of honour would be the ancient Kh\u00fb, the father of Hsieh, with Hsieh as his correlate, and all the kings of the dynasty, with the earlier lords of Shang, and their famous ministers and advisers, would have their places at the service. I think this is the oldest of the odes of Shang.\nProfoundly wise were (the lords of) Shang, And long had there appeared the omens (of their dignity).\nWhen the waters of the deluge spread vast abroad, Y\u00fb arranged and divided the regions of the land, And assigned to the exterior great states their boundaries, With their borders extending all over (the kingdom). (Even) then the chief of Sung was beginning to be great, And God raised up the son (of his daughter), and founded (the line of) Shang[1].\nThe dark king exercised an effective sway[2]. Charged with a small state, he commanded success: Charged with a large state, he commanded success[3]. He followed his rules of conduct without error; Wherever he inspected (the people), they responded (to his instructions[4]. (Then came) Hsiang-th\u00fb all ardent [5], And all within the four seas, beyond (the middle regions), acknowledged his restraints.\n[1. This line refers to the birth of Hsieh, as described in the previous ode, and his being made lord of Shang.\n2. It would be hard to say why Hsieh is here called 'the dark king.' There may be an allusion to the legend about the connexion of the swallow,--'the dark bird,'--with his birth, He never was 'a king;' but his descendants here represented him as such.\n3. All that is meant here is, that the territory of Shang was enlarged under Hsieh.\n4. There is a reference here to Hsieh's appointment by Shun to be Minister of Instruction.\n5. Hsiang-th\u00fb appears in the genealogical lists as grandson of Hsieh. We know nothing of him but what is related here.]\nThe favour of God did not leave (Shang), And in Thang was found the fit object for its display. Thang was not born too late, And his wisdom and reverence daily advanced:--Brilliant was the influence of his character (on Heaven) for long. God he revered, And God appointed him to be the model for the nine regions.\nHe received the rank-tokens of the states, small and large, Which depended on him like the pendants of a banner:--So did he receive the blessing of Heaven. He was neither violent nor remiss, Neither hard nor soft. Gently he spread his instructions abroad, And all dignities and riches were concentrated in him.\nHe received the tribute of the states, small and large, And he supported them as a strong steed (does its burden):--So did he receive the favour of Heaven. He displayed everywhere his valour, Unshaken, unmoved, Unterrified, unscared:--All dignities were united in him.\nThe martial king displayed his banner, And with reverence grasped his axe. It was like (the case of) a blazing fire which no one can repress. The root, with its three shoots, Could make no progress, no growth[1]. The nine regions were effectually secured by Thang. Having smitten (the princes of) Wei and K\u00fb, He dealt with (him of) K\u00fcn-w\u00fb and with Kieh of Hsi\u00e2.\nFormerly, in the middle of the period (before\n[1. By 'the root' we are to understand Thang's chief opponent, Kieh, the last king of Hsi\u00e2. Kieh's three great helpers were 'the three shoots,'--the princes of Wei, K\u00fb, and K\u00fcn-w\u00fb; but the exact sites of their principalities cannot be made out.]\nThang), There was a time of shaking and peril[1]. But truly did Heaven (then) deal with him as a son, And sent him down a high minister, Namely, \u00c2-hang[2], Who gave his assistance to the king of Shang.\nThe concluding lines indicate that the temple was made on the occasion which I thus assign to it. After W\u00fb-ting's death, his spirit-tablet would be shrined in the ancestral temple, and he would have his share in the seasonal sacrifices; but several reigns would elapse before there was any necessity to make any other arrangement, so that his tablet should not be removed, and his share in the sacrifices not be discontinued. Hence the composition of the piece has been referred to the time of T\u00ee-y\u00ee, the last but one of the kings of Shang.\nRapid was the warlike energy of (our king of) Yin, And vigorously did he attack King-Kh\u00fb [3].\n[1. We do not know anything of this time of decadence in the fortunes of Shang between Hsieh and Thang.\n2. \u00c2-hang is \u00ce Yin, who plays so remarkable a part in the Sh\u00fb, IV, Books iv, v, and vi.\n3. King, or Kh\u00fb, or King-Kh\u00fb, as the two names are combined here, was a large and powerful half-savage state, having its capital in the present W\u00fb-pei. So far as evidence goes, we should say, but for this ode, that the name of Kh\u00fb was not in use till long after the Shang dynasty. The name King appears several times in 'the Spring and Autumn' in the annals of duke Kwang (B.C. 693 to 662), and then it gives place to the name Kh\u00fb in the first year of duke Hs\u00ee (B.C. 659), and subsequently disappears itself altogether. In consequence of this some critics make this piece out to have been composed under the K\u00e2u dynasty. The point cannot be fully cleared up; but on the whole I accept the words of the ode as sufficient proof against the silence of other documents.]\nBoldly he entered its dangerous passes, And brought the multitudes of King together, Till the country was reduced under complete restraint: Such was the fitting achievement of the descendant of Thang!\n'Ye people,' (he said), 'of King-Kh\u00fb, Dwell in the southern part of my kingdom. Formerly, in the time of Thang the Successful, Even from the Kiang of T\u00ee[1], They dared not but come with their offerings; (Their chiefs) dared not but come to seek acknowledgment[2]:--Such is the regular rule of Shang.'\nHeaven had given their appointments (to the princes), But where their capitals, had been assigned within the sphere of the labours of Y\u00fc, For the business of every year they appeared before our king[3], (Saying), 'Do not punish nor reprove us; We have not been remiss in our husbandry.'\nWhen Heaven by its will is inspecting (the kingdom), The lower people are to be feared. (Our king) showed no partiality (in rewarding), no excess (in punishing); He dared not to allow himself in indolence:--So was his appointment (established)\n[1. The T\u00ee Kiang, or Kiang of T\u00ee, still existed in the time of the Han dynasty, occupying portions of the present Kan-s\u00fb.\n2. The chiefs of the wild tribes, lying beyond the nine provinces of the kingdom, were required to present themselves once in their lifetime at the royal court. The rule, in normal periods, was for each chief to appear immediately after he had succeeded to the headship of his tribe.\n3. The feudal lords had to appear at court every year. They did so, we may suppose, at the court of W\u00fb-ting, the more so because of his subjugation of King-Kh\u00fb.]\nover the states, And he made his happiness grandly secure.\nThe capital of Shang was full of order, The model for all parts of the kingdom. Glorious was (the king's) fame; Brilliant his energy. Long lived he and enjoyed tranquillity, And so he preserves us, his descendants.\nWe ascended the hill of King[1], Where the pines and cypresses grew symmetrical. We cut them down and conveyed them here; We reverently hewed them square. Long are the projecting beams of pine; Large are the many pillars. The temple was completed,--the tranquil abode (of the martial king of Yin).\nIN this division we have thirty-one sacrificial odes of K\u00e2u, arranged in three decades, the third of which, however, contains eleven pieces. They belong mostly to the time of king Wan, the founder of the K\u00e2u dynasty, and to the reigns of his son and grandson, kings W\u00fb and Khang. The decades are named from the name of the first piece in each.\nChinese critics agree in assigning this piece to the sacrifice mentioned in the Sh\u00fb, in the end of the thirteenth Book of Part V, when, the building of Lo being finished, king Khang came to\n[1. See on the last line but two of ode 3.]\nthe new city, and offered a red bull to Win, and the same to W\u00fb. It seems to me to have been sung in honour of Wan, after the service was completed. This determination of the occasion of the piece being accepted, we should refer it to B.C. 1108.\nOh! solemn is the ancestral temple in its pure stillness. Reverent and harmonious were the distinguished assistants[1]; Great was the number of the officers [2]:--(All) assiduous followers of the virtue of (king Wan). In response to him in heaven, Grandly they hurried about in the temple. Distinguished is he and honoured, And will never be wearied of among men.\nAccording to the Preface, there is an announcement here of the realization of complete peace throughout the kingdom, and some of the old critics refer the ode to a sacrifice to king Win by the duke of K\u00e2u, when he had completed the statutes for the new dynasty. But there is nothing to authorize a more definite argument of the contents than I have given.\nThe ordinances of Heaven,--How deep are they and unintermitting! And oh! how illustrious Was the singleness of the virtue of king Wan [3]!\nHow does he (now) show his kindness? We will receive it, Striving to be in accord with him, our\n[1. These would be the princes who were assembled on the occasion, and assisted the king in the service.\n2 That is, the officers who took part in the libations, prayers, and other parts of the sacrifice.\n3 See what Dze-sze says on these four lines in the Doctrine of the Mean, XXVI, par. 10.]\nking Wan; And may his remotest descendant be abundantly the same!\nNothing more can, with any likelihood of truth, be said of this short piece, which moreover has the appearance of being a fragment.\nClear and to be preserved bright, Are the statutes of king Wan. From the first sacrifice (to him), Till now when they have issued in our complete state, They have been the happy omen of (the fortunes of) K\u00e2u.\nThe Preface says that this piece was made on the occasion of king Khang's accession to the government, when he thus addressed the princes who had assisted him in the ancestral temple. K\u00fb Hs\u00ee considers that it was a piece for general use in the ancestral temple, to be sung when the king presented a cup to his assisting guests, after they had thrice presented the cup to the representatives of the dead. There is really nothing in it to enable us to decide in favour of either view.\nYe, brilliant and accomplished princes, Have conferred on me this happiness. Your favours to me are without limit, And my descendants will preserve (the fruits of) them.\nBe not mercenary nor extravagant in your states, And the king will honour you. Thinking of this service, He will enlarge the dignity of your successors.\nWhat is most powerful is the being the man:--Its influence will be felt throughout your states. What is most distinguished is the being virtuous:--It will secure the imitation of all the princes. Ah! the former kings cannot be forgotten!\nWe cannot tell what the sacrifice was; and the Preface, indeed, says that the piece was used in the seasonal sacrifices to all the former king., s and dukes of the House of K\u00e2u. King Th\u00e2i was the grandfather of king Wan, and, before he received that title, was known as 'the ancient duke Than-f\u00fb.' In B.C. 1327, he moved with his followers from Pin, an earlier seat of his House, and settled in the plain of Kh\u00ee, about fifty l\u00ee to the north-east of the present district city of Kh\u00ee-shan, in Shen-hs\u00ee.\nHeaven made the lofty hill[1], And king Th\u00e2i brought (the country about) it under cultivation. He made the commencement with it, And king Wan tranquilly (carried on the work), (Till) that rugged (mount) Kh\u00ee Had level roads leading to it. May their descendants ever preserve it!\nKhang was the honorary title of Sung, the son and successor of king W\u00fb, B.C. 1115 to 1079.\nHeaven made its determinate appointment, which our two sovereigns received[2]. King Khang did not dare to rest idly in it, But night and day enlarged\n[1. Meaning mount Kh\u00ee.\n2. Wan and W\u00fb.]\nits foundations by his deep and silent virtue. How did he continue and glorify (his heritage), Exerting all his heart, And so securing its tranquillity!\nThere is, happily, an agreement among the critics as to the occasion to which this piece is referred. It took place in the last month of autumn, in the Hall of Audience, called also 'the Brilliant Hall,' and 'the Hall of Light.' We must suppose that the princes are all assembled at court, and that the king receives them in this hall. A sacrifice is then presented to God, with him is associated king Wan, and the two being the fountain from which, and the channel through which, the sovereignty had come to K\u00e2u.\nI have brought my offerings, A ram and a bull. May Heaven accept them[1]!\nI imitate and follow and observe the statutes of king Wan, Seeking daily to secure the tranquillity of the kingdom. King Wan, the Blesser, has descended on the right, and accepted (the offerings).\nDo I not, night and day, Revere the majesty of Heaven, Thus to preserve (its favour).\nHere again there is an agreement among the critics. We find from the Zo Kwan and 'the Narratives of the States.' that the\n[1. This is a prayer. The worshipper, it is in view of the majesty of Heaven, shrank from assuming that God would certainly accept his sacrifice. He assumes, below, that king Wan does so.]\npiece was, when those compilations were made, considered to be the work of the duke of K\u00e2u; and, no doubt, it was made by him soon after the accession of W\u00fb to the kingdom, and when he was making a royal progress in assertion of his being appointed by Heaven to succeed to the rulers of Shang. The 'I' in the fourteenth line is, most probably, to be taken of the duke of K\u00e2u, who may have recited the piece on occasion of the sacrifices, in the hearing of the assembled princes and lords.\nNow is he making a progress through his states; May Heaven deal with him as its son!\nTruly are the honour and succession come from it to the House of K\u00e2u. To his movements All respond with tremulous awe. He has attempted and given rest to all spiritual beings [1], Even to (the spirits of) the Ho and the highest hills. Truly is the king our sovereign lord.\nBrilliant and illustrious is the House of K\u00e2u. He has regulated the positions of the princes; He has called in shields and spears; He has returned to their cases bows and arrows[2]. He will cultivate admirable virtue, And display it throughout these great regions. Truly will the king preserve the appointment.\n[1. 'All spiritual beings' is, literally, 'the hundred spirits,' meaning the spirits presiding, under Heaven, over all nature, and especially the spirits of the rivers and hills throughout the kingdom. Those of the Ho and the lofty mountains are mentioned, because if their spirits Were satisfied with W\u00fb, those of all other mountains and hills, no doubt, were so.\n2. Compare with these lines the last chapter of 'the Completion of the War' in the Sh\u00fb.]\nThe Chinese critics differ in the interpretation of this ode, the Preface and older scholars restricting it to a sacrifice to king W\u00fb, while K\u00fb Hs\u00ee and others find reference in it, as to me also seems most natural, to Khang and Khang, who succeeded him.\nThe arm of king W\u00fb was full of strength; Irresistible was his ardour. Greatly illustrious were Khang and Khang [1], Kinged by God.\nWhen we consider how Khang and Khang Grandly held all within the four quarters (of the kingdom), How penetrating was their intelligence!\nThe bells and drums sound in harmony; The sounding-stones and flutes blend their notes; Abundant blessing is sent down.\nBlessing is sent down in large measure. Careful and exact is all our deportment; We have drunk, and we have eaten, to the fall; Our happiness and dignity will be prolonged.\nH\u00e2u-k\u00ee was the same as Kh\u00ee, who appears in Part II of the Sh\u00fb as Minister of Agriculture to Y\u00e2o and Shun, and co-operating with\n[1. If the whole piece be understood only of a sacrifice to W\u00fb, this line will have to be translated--'How illustrious was he, who completed (his great work), and secured its tranquillity.' We must deal similarly with the next line. This construction is very forced; nor is the text clear on the view of K\u00fb-Hs\u00ee.]\nY\u00fc in his labours on the flooded land. The name H\u00e2u belongs to him as lord of Th\u00e2i; that of Ki, as Minister of Agriculture. However the combination arose, H\u00e2u-k\u00ee became historically the name of Kh\u00ee of the time of Y\u00e2o and Shun, the ancestor to whom the kings of K\u00e2u traced their lineage. He was to the people the Father of Husbandry, who first taught men to plough and sow and reap. Hence, when the kings offered sacrifice and prayer to God at the commencement of spring for his blessing on the labours of the year, they associated H\u00e2u-k\u00ee with him at the service.\nO accomplished H\u00e2u-k\u00ee, Thou didst prove thyself the correlate of Heaven. Thou didst give grain-food to our multitudes:--The immense gift of thy goodness. Thou didst confer on us the wheat and the barley, Which God appointed for the nourishment of all. And without distinction of territory or boundary, The rules of social duty were diffused throughout these great regions.\nThe place of this piece among the sacrificial odes makes us assign it to the conclusion of some sacrifice; but what the sacrifice was we cannot tell. The Preface says that it was addressed, at the conclusion of the spring sacrifice to ancestors to the princes who had been present and taken part in the service. K\u00fb Hs\u00ee says nothing but what I have stated in the above argument of the piece.\nAh! ah! ministers and officers, Reverently attend to your public duties. The king has given you perfect rules;--Consult about them and consider them.\nAh! ah! ye assistants.. It is now the end of spring [1]; And what have ye to seek for? (Only) how to manage the new fields and those of the third year, How beautiful are the wheat and the barley! The bright and glorious God Will in them give us a good year. Order all our men To be provided with their spuds and hoes:--Anon we shall see the sickles at work.\nAgain there is a difficulty in determining to what sacrifice this piece should be referred. The Preface says it was sung on the occasions of sacrifice by the king to God, in spring and summer, for a good year. But the note on the first two lines will show that this view cannot be accepted without modification.\nOh! yes, king Khang [2] Brightly brought himself near [2]. Lead your husbandmen To sow their various kinds of grain, Going vigorously to work\n[1. It is this line which makes it difficult to determine after what sacrifice we are to suppose these instructions to have been delivered. The year, during the Hsi\u00e2 dynasty, began with the first month of spring, as it now does in China, in consequence of Confucius having said that that was the proper time. Under the Shang dynasty, it commenced a month earlier; and during the K\u00e2u period, it ought always to have begun with the new moon preceding the winter solstice,--between our November 22 and December 22. But in the writings of the K\u00e2u period we find statements of time continually referred to the calendar of Hsi\u00e2,--as here.\n2 These first two lines are all but unmanageable. The old critics held that there was no mention of king Khang in them; but the text is definite on this point. We must suppose that a special service had been performed at his shrine, asking him to intimate the day when the sacrifice after which the instructions were given should be performed; and that a directing oracle had been received.]\non your private fields[1], All over the thirty l\u00ee[2]. Attend to your ploughing, With your ten thousand men all in pairs.\nThis piece may have been used when the king was dismissing his distinguished guests in the ancestral temple. See the introductory note to this Part, pp. 300, 301.\nA flock of egrets is flying, About the marsh there in the west[3]. My visitors came, With an (elegant) carriage like those birds.\nThere, (in their states), not disliked, Here, (in K\u00e2u), never tired of;-They are sure, day and night, To perpetuate their fame.\n[1. The mention of 'the private fields' implies that there were also 'the public fields,' cultivated by the husbandmen in common, in behalf of the government. As the people are elsewhere introduced, wishing that the rain might first fall on 'the public fields,' to show their loyalty, so the king here mentions only 'the private fields,' to show his sympathy and consideration for the people.\n2. For the cultivation of the ground, the allotments of single families were separated by a small ditch; ten allotments, by a larger; a hundred, by what we may call a brook; a thousand, by a small stream; and ten thousand, by a river. The space occupied by 10,000 families formed a square of a little more than thirty-two l\u00ee. We may suppose that this space was intended by the round number of thirty l\u00ee in the text. So at least Kang Khang-kang explained it.\n3. These two lines make the piece allusive. See the Introduction, p. 279.]\nThe Preface says the piece was used at sacrifices in autumn and winter. K\u00fb Hs\u00ee calls it an ode of thanksgiving for a good year,--without any specification of time. He supposes, however, that the thanks were given to the ancient Shan-nang, 'the father of Agriculture,' H\u00e2u-k\u00ee, 'the first Husbandman,' and the spirits presiding over the four quarters of the heavens. To this the imperial editors rightly demur, saying that the blessings which the piece speaks of could come only from God.\nAbundant is the year with much millet and much rice And we have our high granaries, With myriads, and hundreds of thousands, and millions (of measures in them); For spirits and sweet spirits, To present to our forefathers, male and female, And to supply all our ceremonies. The blessings sent down on us are of every kind.\nThe critics agree in holding that this piece was made on occasion of the duke of K\u00e2u's completing his instruments of music for the ancestral, temple, and announcing the fact at a grand performance in the temple of king Wan. It cam hardly be regarded as a sacrificial ode.\nThere are the blind musicians; there are the blind musicians; In the court of (the temple of) K\u00e2u.[1]\n[1. The blind musicians at the court of K\u00e2u were numerous. The blindness of the eyes was supposed to make the ears more acute in hearing, and to be favourable to the powers of the voice. In the Official Book of K\u00e2u, III, i, par. 22, the enumeration of these blind musicians gives 2 directors of the first rank, and 4 of the second; 40 performers of the first grade, 100 of the second, and 160 of the third; with 300 assistants who were possessed of vision. But it is difficult not to be somewhat incredulous as to this great collection of blind musicians about the court of K\u00e2u.]\nThere are (the music-frames with their) face-boards and posts, The high toothed-edge (of the former), and the feathers stuck (in the latter); With the drums, large and small, suspended from them; And the hand-drums and sounding-stones, the instrument to give the signal for commencing, and the stopper. These being all complete, the music is struck up. The pan-pipe and the double flute begin at the same time [1].\nHarmoniously blend their sounds; In solemn unison they give forth their notes. Our ancestors will give ear. Our visitors will be there;--Long to witness the complete performance.\nSuch is the argument of this piece given in the Preface, and in which the critics generally concur. In the L\u00ee K\u00ee, IV, vi, 49, it is recorded that the king, in the third Month of winter, gave orders to his chief fisher to commence his duties, and went himself to see his operations. He partook of the fish first captured, but previously presented some as an offering in the back apartment of the ancestral temple. In the third month of spring, again, when the sturgeons began to make their appearance (L\u00ee K\u00ee, IV, i, 25), the king presented one in the same place. On\n[1. All the instruments here enumerated were performed on in the open court below the hall. Nothing is said of the stringed instruments which were used in the hall itself; nor is the enumeration of the instruments in the courtyard complete.]\nthese passages, the prefatory notice was, no doubt, constructed. Choice specimens of the earliest-caught fish were presented by the sovereign to his ancestors, as an act of duty, and an acknowledgment that it was to their favour that he and the people were indebted for the supplies of food, which they received from the waters.\nOh! in the Kh\u00ee and the Kh\u00fc, There are many fish in the warrens;--Sturgeons, large and snouted, Thryssas, yellow-jaws, mud-fish, and carp;--For offerings, for sacrifice, That our bright happiness may be increased.\nFrom a reference in the Analects, III, ii, to an abuse of this ode in the time of Confucius, We learn that it was sung When the sacrificial vessels and their contents were being removed.\nThey come full of harmony; They are here in all gravity;--The princes assisting, While the Son of Heaven looks profound.\n(He says), 'While I present (this) noble bull, And they assist me in setting forth the sacrifice, O great and august Father, Comfort me, your filial son.\nWith penetrating wisdom thou didst play the man. A sovereign with the gifts both of peace and war, Giving rest even to great Heaven[1], And ensuring prosperity to thy descendants.\n[1. To explain this line one commentator refers to the seventh stanza of the first piece in the Major Odes of the Kingdom, where it is said, 'God surveyed the four quarters of the kingdom, seeking for some one to give settlement and rest to the people;' and adds, 'Thus what Heaven has at heart is the settlement of the people, When the), have rest given to them, then Heaven is at rest.']\n'Thou comfortest me with the eyebrows of longevity; Thou makest me great with manifold blessings, I offer this sacrifice to my meritorious father, And to my accomplished mother[1].'\nThey appeared before their sovereign king, To seek from him the rules (they were to observe). With their dragon-emblazoned banners, flying bright, The bells on them and their front-boards tinkling, And with the rings on the ends of the reins glittering, Admirable was their majesty and splendour.\nHe led them to appear before his father shrined on the left [2], Where he discharged his filial duty, and presented his offerings;--That he might have granted to him long life, And ever preserve (his dignity). Great and many are his blessings. They are the brilliant and accomplished princes, Who cheer him with his many sources of happiness,\n[1. At sacrifices to ancestors, the spirit tablets of wives were placed along with those of their husbands in their shrines, so that both shared in the honours of the service. So it is now in the imperial ancestral temple in Peking. The 'accomplished mother' here would be Th\u00e2i Sze, celebrated often in the pieces of the first Book of Part I, and elsewhere.\n2 Among the uses of the services of the ancestral temple, specified by Confucius and quoted on p. 302, was the distinguishing the order of descent in the royal House. According to the rules for that purpose, the characters here used enable us to determine the subject of this line as king W\u00fb, in opposition to his father Wan.]\nEnabling him to perpetuate them in their brightness as pure blessing.\nThe mention of the white horses here in the chariot of the visitor sufficiently substantiates the account in the Preface that he was the famous count of Wei, mentioned in the Sh\u00fb, IV, xi, and whose subsequent investiture with the duchy of Sung, as the representative of the line of the Shang kings, is also related in the Sh\u00fb, V, viii. With the dynasty of Shang white had been the esteemed and sacred colour, as red was with K\u00e2u, and hence the duke had his carriage drawn by white horses. 'The language,' says one critic, 'is all in praise of the visitor, but it was sung in the temple, and is rightly placed therefore among the Sung.' There is, in the last line, an indication of the temple in it.\nThe noble visitor! The noble visitor! Drawn, like his ancestors, by white horses! The reverent and dignified, Polished members of his suite!\nThe noble guest will stay (but) a night or two! The noble guest will stay (but) two nights or four! Give him ropes, To bind his horses [1].\nI will convoy him (with a parting feast); I will comfort him in every possible way. Adorned with such great dignity, It is very natural that he should be blessed.\n[1. These four lines simply express the wish of the king, to detain his visitor, from the delight that his presence gave him. Compare the similar language in the second ode of the fourth decade of Part II.]\nThis account of the piece, given in the Preface, is variously corroborated, and has not been called in question by any critic. Perhaps this brief ode was sung as a prelude to the dance, or it may be that the seven lines are only a fragment. This, indeed, is most likely, as we have several odes in the next decade, all said to have been used at the same occasion.\nOh! great wast thou, O king W\u00fb, Displaying the utmost strength in thy work. Truly accomplished was king Wan, Opening the path for his successors. Thou didst receive the inheritance from him. Thou didst vanquish Yin, and put a stop to its cruelties;--Effecting the firm establishment of thy merit.\nThe speaker in this piece is, by common consent, king Khang. The only question is as to the date of its composition, whether it was made for him, in his minority, on his repairing to the temple when the mourning for his father was completed, or after the expiration of the regency of the duke of K\u00e2u. The words 'little child,' according to their usage, are expressive of humility and not of age. They do not enable us to determine the above point.\nAlas for me, who am a little child, On whom has devolved the unsettled state! Solitary am I and full of distress. Oh! my great Father, All thy life long, thou wast filial.\nThou didst think of my great grandfather, (Seeing, him, as it were) ascending and descending in the court, I, the little child, Day and night will be as reverent.\nOh! ye great kings, As your successor, I will strive not to forget you.\nThis seems to be a sequel to the former ode. We can hardly say anything about it so definite as the statement in the Preface, that it relates to a council held by Khang and his ministers in the ancestral temple.\nI take counsel at the beginning of my (rule), How I can follow (the example of) my shrined father. Ah! far-reaching (were his plans), And I am not yet able to carry them out. However I endeavour to reach to them, My continuation of them will still be all-deflected. I am a little child, Unequal to the many difficulties of the state. Having taken his place, (I will look for him) to go up and come down in the court, To ascend and descend in the house. Admirable art thou, O great Father, (Condescend) to preserve and enlighten me.\nLet me be reverent! Let me be reverent! (The way of) Heaven is evident, And its appointment is not easily preserved[1]. Let me not say that it is high aloft above me. It ascends and descends about our doings; It daily inspects us wherever we are.\nI am a little child, Without intelligence to be reverently (attentive to my duties); But by daily progress and monthly advance, I will learn to hold fast the gleams (of knowledge), till I arrive at bright intelligence. Assist me to bear the burden (of my position), And show me how to display a virtuous conduct.\nThis piece has been considered by some critics as the conclusion of the council in the ancestral temple, with which the previous two also are thought to be connected. The Preface says that the king asks in it for the assistance of his ministers, but no such request is expressed. I seem myself to see in it, with S\u00fb Kheh and others, a reference to the suspicions which Khang at one time, we know, entertained of the fidelity of the duke of K\u00e2u, when he was inclined to believe the rumours spread against him by his other uncles, who joined in rebellion with the son of the last king of Shang.\nI condemn myself (for the past), And will be on my guard against future calamity. I will have nothing to do with a wasp, To seek for myself its painful sting. At first indeed it seemed to be\n[1. The meaning is this: 'The way of Heaven is very clear, to bless the good, namely, and punish the bad. But its favour is thus dependent on men themselves, and hard to preserve.']\n(but) a wren[1]. But it took wing, and became a large bird. I am unequal to the many difficulties of the kingdom, And am placed in the midst of bitter experiences.\nThe Preface says that this ode was used in spring, when the king in person turned up some furrows in the field set apart for that purpose, and prayed at the altars of the spirits of the land and the grain, for an abundant year. Ka Hs\u00ee says he does not know on what occasion it was intended to be used; but comparing it with the fourth ode of the second decade, he is inclined to rank it with that as an ode of thanksgiving. There is nothing in the piece itself to determine us in favour of either view. It brings before us a series of pleasing pictures of the husbandry of those early times. The editors of the imperial edition say that its place in the Sung makes it clear that it was an accompaniment of some royal sacrifice, We need not controvert this; but the poet evidently singled out some large estate, and describes the labour on it, from the first bringing it under cultivation to the state in which it was before his eyes, and concludes by saying that the picture which he gives of it had long been applicable to the whole country.\nThey clear away the grass and the bushes; And the ground is laid open by their ploughs.\nIn thousands of pairs they remove the roots, Some in the low wet land, some along the dykes.\n[1. The Chinese characters here mean, literally, 'peach-tree insect,' or, as Dr. Williams has it, 'peach-bug.' Another name for the bird is 'the clever wife,' from the artistic character of its nest, which would point it out as the small 'tailor bird.' But the name is applied to various small birds.]\nThere are the master and his eldest son; His younger sons, and all their children; Their strong helpers, and their hired servants. How the noise of their eating the viands brought to them resounds! (The husbands) think lovingly of their wives; (The wives) keep close to their husbands. (Then) with their sharp ploughshares They set to work on the south-lying acres.\nThey sow their various kinds of grain, Each seed containing in it a germ of life.\nIn unbroken lines rises the blade, And, well nourished, the stalks grow long.\nLuxuriant looks the young grain, And the weeders go among it in multitudes.\nThen come the reapers in crowds, And the o-rain is piled up in the fields, Myriads, and hundreds of thousands, and millions (of stacks); For spirits and for sweet spirits, To offer to our ancestors, male and female, And to provide for all ceremonies.\nFragrant is their aroma, Enhancing the glory of the state. Like pepper is their smell, To give comfort to the aged.\nIt is not here only that there is this (abundance); It is not now only that there is such a time:--From of old it has been thus.\nVery sharp are the excellent shares, With which they set to work on the south-lying, acres.\nThere are those who come to see them, With their baskets round and square, Containing the provisions of millet.\nWith their light splint hats on their heads, They ply their hoes on the ground, Clearing away the smartweed on the dry land and wet.\nThe weeds being decayed, The millets grow luxuriantly.\nThey fall rustling before the reapers. The gathered crop is piled up solidly, High as a wall, United together like the teeth of a comb; And the hundred houses are opened (to receive the grain)[1].\nThose hundred houses being full, The wives and children have a feeling of repose.\n(Now) we kill this black-muzzled tawny bull[2], with his crooked horns, To imitate and hand down, To hand down (the observances of) our ancestors.\nThe Preface and the editors of the Yung-khang Shih say that the piece has reference to the entertainment given, the day after a\n[1. 'The hundred houses,' or chambers in a hundred family residences, are those of the hundred families, cultivating the space which was bounded by a brook;--see note on the second ode of the preceding decade. They formed a society, whose members helped one another in their field work, so that their harvest might be said to be carried home at the same time. Then would come the threshing or treading, and winnowing, after which the groin would be brought into the houses.\n2 It has been observed that under the K\u00e2u dynasty, red was the colour of the sacrificial victims. So it was for the ancestral temple but in sacrificing to the spirits of the land and grain, the victim was a 'yellow' bull with black lips.]\nsacrifice, in the ancestral temple, to the personators of the dead, described on p. 301. K\u00fb Hs\u00ee denies this, and holds simply that it belongs to the feast after a sacrifice, without further specifying what sacrifice. The old view is probably the more correct.\nIn his silken robes, clean and bright, With his cap on his head, looking so respectful, From the hall he goes to the foot of the stairs, And (then) from the sheep to the oxen[1]. (He inspects) the tripods, large and small, And the curved goblet of rhinoceros horn[2]. The good spirits are mild, (But) there is no noise, no insolence:--An auspice (this) of great longevity.\nThis was sung, according to the Preface, at the conclusion of the dance in honour of king W\u00fb;--see on the last piece of the second decade.\nOh! powerful was the king's army, But he nursed it, in obedience to circumstances, while the\n[1. The subject of these lines must be an ordinary officer, for to such the silk robes and a purple cap were proper, when he was assisting at the sacrifices of the king or of a feudal prince. There were two buildings outside the principal gate leading to the ancestral temple, and two corresponding inside, in which the personators of the departed ancestors were feasted. We must suppose the officer in question descending from the upper hall to the vestibule of the gate, to inspect the dishes, arranged for the feast, and then proceeding to see the animals, and the tripods for boiling the flesh, &c.\n2 The goblet of rhinoceros horn was to be drained, as a penalty, by any one offending at the feast against the rules of propriety; but here there was no occasion for it.]\ntime was yet dark. When the time was clearly bright, He thereupon donned his grand armour. We have been favoured to receive What the martial king accomplished. To deal aright with what we have inherited, We have to be sincere imitators of thy course, (O king).\nAccording to a statement in the Zo Kwan, this piece also was sung in connexion with the dance of W\u00fb. The Preface says it was used in declarations of war, and in sacrificing to God and the Father of War. Perhaps it came to be used on such occasions; but we must refer it in the first place to the reign of king Khang.\nThere is peace throughout our myriad regions. There has been a succession of plentiful years:--Heaven does not weary in its favour. The martial king W\u00fb Maintained (the confidence of) his officers, And employed them all over the kingdom, So securing the establishment of his family. Oh! glorious was he in the sight of Heaven, Which kinged him in the room (of Shang).\nThis is the only account of the piece that can be given from itself. The Zo Kwan, however, refers it to the dance of king W\u00fb; and the Preface says it contains the words with which W\u00fb accompanied his grant of fiefs and appanages in the ancestral temple to his principal followers.\nKing Wan laboured earnestly:--Right is it we should have received (the kingdom). We will diffuse (his virtue), ever cherishing the thought of him; Henceforth we will seek only the settlement (of the kingdom). It was he through whom came the appointment of K\u00e2u. Oh! let us ever cherish the thought of him.\nIn the eighth piece of the first decade we have an ode akin to this, relating a tentative progress of king W\u00fb, to test the acceptance of his sovereignty. This is of a later date, and should be referred, probably, to the reign of king Khang, when the dynasty was fully acknowledged. Some critics, however, make it, like the three preceding, a portion of what was sung at the W\u00fb dance.\nOh! great now is K\u00e2u. We ascend the high hills, Both those that are long and narrow, and the lofty mountains. Yes, and (we travel) along the regulated Ho, All under the sky, Assembling those who now respond to me. Thus it is that the appointment belongs to K\u00e2u.\nIT is not according to the truth of things to class the Sung of L\u00fb among the sacrificial odes, and I do not call them such. K\u00fb Hs\u00ee says:--'King Khang, because of the great services rendered by the duke of K\u00e2u, granted to Po-khin, (the duke's eldest son, and first marquis of L\u00fb), the privilege of using the royal ceremonies and music, in consequence of which L\u00fb had its Sung, which were sung to the music in its ancestral temple. Afterwards, they made in L\u00fb other odes in praise of their rulers, which they also called Sung.' In this way it is endeavoured to account for there being such pieces in this part of the Shih as the four in this division of it. Confucius, it is thought, found them in L\u00fb, bearing the name of Sung, and so he classed them with the true sacrificial odes, bearing that designation. If we were to admit, contrary to the evidence in the case, that the Shih was compiled by Confucius, this explanation of the place, of the Sung of L\u00fb in this Part would not be complimentary to his discrimination.\nWhether such a privilege as K\u00fb states was really granted to the first marquis of L\u00fb, is a point very much controverted. Many contend that the royal ceremonies were usurped in the state,--in the time of duke Hs\u00ee (B.C. 659 to 627). But if this should be conceded, it would not affect the application to the odes in this division of the name of Sung. They are totally unlike the Sung of Shang and of K\u00e2u. It has often been asked why there are no Fang of L\u00fb in the first Part of the Shih. The pieces here are really the Fang of L\u00fb, and may be compared especially with the Fang of Pin.\nL\u00fb was one of the states in the east, having its capital in Kh\u00fc-f\u00e2u, which is still the name of a district in the department of Yen-k\u00e2u, Shan-tung. According to K\u00fb, king Khang invested the duke of K\u00e2u's eldest son with the territory. According to Sze-ma Khien, the duke of K\u00e2u was himself appointed marquis of L\u00fb; but being unable to go there in consequence of his duties at the royal court, he sent his son instead. After the expiration of his 'regency, the territory was largely augmented, but he still remained in K\u00e2u.\nI pass over the first two odes, which have no claim to a place among 'sacred texts.' And only in one stanza of the third is there the expression of a religious sentiment. I give it entire, however.\nThe marquis here celebrated was, probably, Shan, or 'duke Hs\u00ee,' mentioned above. The immediate occasion of its composition must have been some opening or inauguration service in connexion with the repair of the college.\n1. Pleasant is the semicircular water [1], And we gather the cress about it. The marquis of L\u00fb is coming to it, And we see his dragon-figured banner. His banner waves in the wind, And the bells of his horses tinkle harmoniously. Small and great, All follow the prince in his progress to it.\n2. Pleasant is the semicircular water, And we gather the pondweed in it. The marquis of L\u00fb has come to it, With his horses so stately. His horses are grand; His fame is brilliant. Blandly he looks and smiles; Without any impatience he delivers his instructions.\n3. Pleasant is the semicircular water, And we gather the mallows about it. The marquis of L\u00fb has come to it, And in the college he is drinking. He is drinking the good spirits. May there be\n[1. It is said in the tenth ode of the first decade of the Major Odes of the Kingdom, that king W\u00fb in his capital of H\u00e2o built 'his hall with its circlet of water.' That was the royal college built in the middle of a circle of water; each state had its grand college with a semicircular pool in front of it, such is may now be seen in front of the temples of Confucius in the metropolitan cities of the provinces. It is not easy to describe all the purposes which the building served. In this piece the marquis of L\u00fb appears feasting in it, delivering instructions, taking counsel with his ministers, and receiving the spoils and prisoners of war. The L\u00ee Ki, VIII, ii, 7, refers to sacrifices to H\u00e2u-k\u00ee in connexion with the college of L\u00fb. There the officers of the state in autumn learned ceremonies; in winter, literary studies; in spring and summer, the use of arms; and in autumn and winter, dancing. There were celebrated trials of archery; there the aged were feasted; there the princes held council with their ministers. The college was in the western suburb of each capital.]\ngiven to him such old age as is seldom enjoyed! May he accord with the grand ways, So subduing to himself all the people!\n4. Very admirable is the marquis of L\u00fb, Reverently displaying his virtue, And reverently watching over his deportment, The pattern of the people.\nWith great qualities, both civil and martial, Brilliantly he affects his meritorious ancestors [1]. In everything entirely filial, He seeks the blessing that is sure to follow.\n5. Very intelligent is the marquis of L\u00fb, Making his virtue illustrious. He has made this college with its semicircle of water, And the tribes of the Hw\u00e2i will submit to him [2]. His martial-looking tiger-leaders Will here present the left ears (of their foes)[3]. His examiners, wise as K\u00e2o-y\u00e2o [4] Will here present the prisoners.\n6. His numerous officers, Men who have enlarged their virtuous minds, With martial energy conducting their expedition, Will drive far away those tribes of the east and south. Vigorous and\n[1. The meaning is that the fine qualities of the marquis 'reached to' and affected his ancestors in their spirit-state, and would draw down their protecting favour. Their blessing, seen in his prosperity, was the natural result of his filial piety.\n2. The Hw\u00e2i rises in the department of Nan-yang, Ho-nan, and flows eastward to the sea. South of it, down to the time of this ode, were many rude and wild tribes that gave frequent occupation to the kings of K\u00e2u.\n3. When prisoners refused to submit, their left ears were cut off, and shown as trophies.\n4. The ancient Shun's Minister of Crime. The 'examiners' were officers. who questioned the prisoners, especially the more important of them, to elicit information, and decide as to the amount of their guilt and punishment.]\ngrand, Without noise or display, Without appeal to the judges [1], They will here present (the proofs of) their merit.\n7. How they draw their bows adorned with bone! How their arrows whiz forth! Their war chariots are very large! Their footmen and charioteers never weary! They have subdued the tribes of Hw\u00e2i, And brought them to an unrebellious submission. Only lay your plans securely, And all the tribes of the Hw\u00e2i will be won [2].\n8. They come flying on the wing, those owls, And settle on the trees about the college; They eat the fruit of our mulberry trees, And salute us with fine notes [3]. So awakened shall be those tribes of the Hw\u00e2i. They will come presenting their precious things, Their large tortoises, and their elephants' teeth, And great contributions of the southern metals [4].\n[1. The 'judges' decided all questions of dispute in the army, and on the merits of different men who had distinguished themselves.\n2. In this stanza the poet describes a battle with the wild tribes, as if it were going on before his eyes.\n3 An owl is a bird with a disagreeable scream, instead of a beautiful note; but the mulberries grown about the college would make them sing delightfully. And so would the influence of L\u00fb, going forth from the college, transform the nature of the tribes about the Hw\u00e2i.\n4 That is, according to 'the Tribute of Y\u00fc,' in the Sh\u00fb, from King-k\u00e2u and Yang-k\u00e2u.]\nThere is no doubt that duke Hs\u00ee is the hero of this piece. He is mentioned in the third stanza as 'the son of duke Kwang,' and the Hs\u00ee-sze referred to in the last stanza as the architect under whose superintendence the temples had been repaired was his brother, whom we meet with elsewhere as 'duke's son, Y\u00fc'. The descriptions of various sacrifices prove that the lords of L\u00fb, whether permitted to use royal ceremonies or not, did really do so. The writer was evidently in a poetic rapture as to what his ruler was, and would do. The piece is a genuine bardic effusion.\nThe poet traces the lords of L\u00fb to Khang Y\u00fcen and her son H\u00e2u-k\u00ee. He then comes to the establishment of the K\u00e2u dynasty, and under it of the marquisate of L\u00fb; and finally to duke Hs\u00ee, dilating on his sacrificial services, the military power of L\u00fb, and the achievements which be might be expected to accomplish in subjugating all the territory lying to the east and a long way South, of L\u00fb.\nI. How pure and still are the solemn temples, In their strong solidity and minute completeness! Highly distinguished was Kiang Y\u00fcan[1], Of virtue undeflected. God regarded her with favour, And without injury or hurt, Immediately, when her months were completed, She gave birth to H\u00e2u-k\u00ee! On him were conferred all blessings,--(To know) how the (ordinary) millet ripened early, and the sacrificial millet late; How first to sow pulse\n[1. About Kiang Y\u00fcan and her conception and birth of H\u00e2u-k\u00ee, see the first piece in the third decade of the Major Odes of the Kingdom. There also H\u00e2u-k\u00ee's teaching of husbandry is more fully described.]\nand then wheat. Anon he was invested with an inferior state, And taught the people how to sow and to reap, The (ordinary) millet and the sacrificial, Rice and the black millet; Ere long over the whole country:--(Thus) continuing the work of Y\u00fc.\n2. Among the descendants of H\u00e2u-k\u00ee, There was king Th\u00e2i[1], Dwelling on the south of (mount) Kh\u00ee, Where the clipping of Shang began. In process of time Wan and W\u00fb Continued the work of king Th\u00e2i, And (the purpose of) Heaven was carried out in its time, In the plain of M\u00fb [2]. 'Have no doubts, no anxieties,'--(it was said), 'God is with you [3].' W\u00fb disposed of the troops of Shang; He and his men equally, shared in the achievement. (Then) king (Khang) said, 'My uncle [4], I will set up your eldest son, And make him marquis of L\u00fb. I will greatly enlarge your territory there, To be a help and support to the House of K\u00e2u.'\n3. Accordingly he appointed (our first) duke of Lo, And made him marquis in the east, Giving him the hills and rivers, The lands and fields, and the attached states [5]. The (present) descendant of the duke of K\u00e2u, The son of duke Kwang, With dragon-emblazoned banner, attends the sacrifices, (Grasping) his six reins soft and pliant. In spring\n[1. See on the Sacrificial Odes of K\u00e2u, decade i, ode 5.\n2. See the Sh\u00fb, V, iii.\n3. Shang-f\u00fb, one of W\u00fb's principal leaders, encouraged him at the battle of M\u00fb with these words.\n4 That is, the duke of K\u00e2u.\n5 That is, small territories, held by chiefs of other surnames, but acknowledging the jurisdiction of. the lords of L\u00fb, and dependent on them for introduction to the royal court.]\nand autumn he is not remiss; His offerings are all without error[1]. To the great and sovereign God, And to his great ancestor H\u00e2u-k\u00ee, He offers the victims, red and pure [2] They enjoy, they approve, And bestow blessings in large number. The duke of K\u00e2u, and (your other) great ancestors, Also bless you.\n4. In autumn comes the sacrifice of the season[3], But the bulls for it have had their horns capped in summer [4]; They are the white bull and the red one [5]. (There are) the bull-figured goblet in, its dignity [6]; Roast pig, minced meat, and soups; The dishes of bamboo and wood, and the large stands [7], And the dancers all complete. The filial descendant\n[1. These lines refer to the seasonal sacrifices in the temple of ancestors, two seasons being mentioned for all the four, as in some of the odes of Shang.\n2. From the seasonal sacrifices the poet passes to the sacrifice to God at the border altar in the spring,--no doubt the same which is referred to in the last ode of the first decade of the Sacrificial Odes of K\u00e2u.\n3. The subject of the seasonal sacrifices is resumed.\n4. A piece of wood was fixed across the horns of the victim-bulls, to prevent their injuring them by pushing or rubbing against any hard substance. An animal injured in any way was not fit to be used in sacrifice.\n5. In sacrificing to the duke of K\u00e2u, a white bull was used by way of distinction. His great services to the. dynasty had obtained for him the privilege of being sacrificed to with royal ceremonies. A white bull, such as had been offered to the kings of Shang, was therefore devoted to him; while for Po-khin, and 'the other marquises (or dukes as spoken of by their own subjects), a victim of the orthodox K\u00e2u colour was employed.\n6. This goblet, fashioned in the shape of a bull, or with a bull pictured on it, must have been well known in connexion with these services.\n7. 'The large stand' was of a size to support half the roasted body of a victim.]\nwill be blessed. (Your ancestors) will make you gloriously prosperous, They will make you long-lived and good, To preserve this eastern, region, Long possessing the state of L\u00fb, Unwaning, unfallen, Unshaken, undisturbed! They will make your friendship with your three aged (ministers)[1] Like the hills, like the mountains.\n5. Our prince's chariots are a thousand, And (in each) are (the two spears with their) vermilion tassels, and (the two bows with their) green bands. His footmen are thirty thousand, With shells on vermilion strings adorning their helmets [2]. So numerous are his ardent followers, To deal with the tribes of the west and north, And to punish those of King and Sh\u00fb [3], So that none of them will dare to withstand us. (The spirits of your ancestors) shall make you grandly prosperous; They\n[1. Referring, probably, to the three principal ministers of the state.\n2. These lines describe Hs\u00ee's resources for war. A thousand chariots was the regular force which a great state could at the utmost bring into the field. Each chariot contained three mailed men;--the charioteer in the middle, a spearman on the right, and an archer on the left. Two spears rose aloft with vermilion tassels, and there were two bows, bound with green bands to frames in their cases. Attached to every chariot were seventy-two foot-soldiers and twenty-five followers, making with the three men in it, 100 in all; so that the whole force would amount to 100,000 men. But in actual service the force of a great state was restricted to three 'armies' or 375 chariots, attended by 37,500 men, of whom 27,500 were foot-soldiers, put down here in round numbers as 30,000.\n3 King is the King-kh\u00fb of the last of the Sacrificial Odes of Shang, and the name Sh\u00fb was applied to several half-civilized states to the east of it, which it brought, during the Khun Khi\u00fb period, one after another under its jurisdiction.]\nshall make you long-lived and wealthy. The hoary hair and wrinkled back, Marking the aged men, shall always be in your service. They shall grant you old age, ever vigorous, For myriads and thousands of years, With the eyebrows of longevity, and ever unharmed.\n6. The mountain of Th\u00e2i is lofty, Looked up to by the state of L\u00fb [1]. We grandly possess also Kwei and Mang [2]. And we shall extend to the limits of the east, Even the states along the sea. The tribes of the Hw\u00e2i will seek our alliance; All will proffer their allegiance:--Such shall be the achievements of the marquis of L\u00fb.\n7. He shall maintain the possession of H\u00fb and Y\u00ee [3], And extend his sway to the regions of Hs\u00fc [4], Even to the states along the sea. The tribes of the Hw\u00e2i, the Man, and the Mo [5], And those tribes (still more) to the south, All will proffer their allegiance;--Not one will dare not to answer to his call, Thus showing their obedience to the marquis of L\u00fb.\n8. Heaven will give great blessing to our prince, So that with the eyebrows of longevity he shall\n[1. Mount Th\u00e2i is well known, the eastern of the four great mountains of China in the time of Shun. It is in the department of Th\u00e2i-an, Shan-tung.\n2 These were two smaller hills in L\u00fb.\n3 These were two hills of L\u00fb, in the present district of Z\u00e2u.\n4. Hs\u00fc was the name of one of Y\u00fc's nine provinces, embracing portions of the present Shan-tung, Kiang-s\u00fb, and An-hui.\n5. Mo was properly the name of certain wild tribes in the north, as Man was that of the tribes of the south. But we cannot suppose any tribes to be meant here but such as lay south of L\u00fb.]\nmaintain L\u00fb. He shall possess Kang and Hs\u00fc[1], And recover all the territory of the duke of K\u00e2u. Then shall the marquis of L\u00fb feast and be glad, With his admirable wife and aged mother; With his excellent ministers and all his (other) officers[2]. Our region and state shall he hold, Thus receiving many blessings, To hoary hair, and with teeth ever renewed like a child's.\n9. The pines of Z\u00fb-l\u00e2i [3], And the cypresses of Hsin-f\u00fb [3], Were cut down and measured, With the cubit line and the eight cubits' line. The projecting beams of pine were made very large; The grand inner apartments rose vast. Splendid look the new temples, The work of Hs\u00ee-sze, Very wide and large, Answering to the expectations of all the people.\n[1. Kang was a city with some adjacent territory, in the present district of Thang, that had been taken from L\u00fb by Kh\u00ee. Hs\u00fc, called in the Spring and Autumn 'the fields of Hs\u00fc' was west from L\u00fb, and had been granted to it as a convenient place for its princes to stop at on their way to the royal court; but it had been sold or parted with to Kang in the first year of duke Hwan (B.C. 711). The poet desires that Hs\u00ee should recover these and all other territory which had at any time belonged to L\u00fb.\n2 He would feast with the ladies in the inner apartment of the palace, suitable for such a purpose; with his ministers in the outer banqueting-room.\n3. These were two hills, in the present department of Th\u00e2i-an.]","title":"Sacred Books of the East Vol. 3: Shih King, the Book of Odes: Part I: Odes of the Temple and the Altar","type":"page"}