| Shih King: Odes of the Temple and the Altar: II. The Sacrificial Odes of Kâu | Title page | Shih King: Minor Odes: The First Decade, or that of Lû-ming |
IT is not according to the truth of things to class the Sung of Lû among the sacrificial odes, and I do not call them such. Kû Hsî says:—‘King Khăng, because of the great services rendered by the duke of Kâu, granted to Po-_kh_in, (the duke’s eldest son, and first marquis of Lû), the privilege of using the royal ceremonies and music, in consequence of which Lû had its Sung, which were sung to the music in its ancestral temple. Afterwards, they made in Lû other odes in praise of their rulers, [ p. 337 ] 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 Lû, 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 Lû in this Part would not be complimentary to his discrimination.
Whether such a privilege as Kû states was really granted to the first marquis of Lû, is a point very much controverted. Many contend that the royal ceremonies were usurped in the state,—in the time of duke Hsî (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 Kâu. It has often been asked why there are no Făng of Lû in the first Part of the Shih. The pieces here are really the Făng of Lû, and may be compared especially with the Făng of Pin.
Lû was one of the states in the east, having its capital in Khü-fâu, which is still the name of a district in the department of Yen-_k_âu, Shan-tung. According to Kû, king Khăng invested the duke of Kâu’s eldest son with the territory. According to Sze-ma Khien, the duke of Kâu was himself appointed marquis of Lû; 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 Kâu.
I 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.
IN PRAISE OF SOME MARQUIS OF LÛ, CELEBRATING HIS INTEREST IN THE STATE COLLEGE, WHICH HE HAD, PROBABLY, REPAIRED, TESTIFYING HIS VIRTUES, AND AUSPICING FOR HIM A COMPLETE TRIUMPH OVER THE TRIBES OF THE HWÂI, WHICH WOULD BE CELEBRATED IN THE COLLEGE.
The marquis here celebrated was, probably, Shăn, or ‘duke Hsî,’ mentioned above. The immediate occasion of its composition [ p. 338 ] must have been some opening or inauguration service in connexion with the repair of the college.
1. Pleasant is the semicircular water [^371], And we gather the cress about it. The marquis of Lû 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.
2. Pleasant is the semicircular water, And we gather the pondweed in it. The marquis of Lû 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.
3. Pleasant is the semicircular water, And we gather the mallows about it. The marquis of Lû has come to it, And in the college he is drinking. He is drinking the good spirits. May there be [ p. 339 ] given to him such old age as is seldom enjoyed! May he accord with the grand ways, So subduing to himself all the people!
4. Very admirable is the marquis of Lû, Reverently displaying his virtue, And reverently watching over his deportment, The pattern of the people.
With great qualities, both civil and martial, Brilliantly he affects his meritorious ancestors [^372]. In everything entirely filial, He seeks the blessing that is sure to follow.
5. Very intelligent is the marquis of Lû, Making his virtue illustrious. He has made this college with its semicircle of water, And the tribes of the Hwâi will submit to him [^373]. His martial-looking tiger-leaders Will here present the left ears (of their foes) [^374]. His examiners, wise as Kâo-yâo [^375] Will here present the prisoners.
6. 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 [ p. 340 ] grand, Without noise or display, Without appeal to the judges [^376], They will here present (the proofs of) their merit.
7. 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 Hwâi, And brought them to an unrebellious submission. Only lay your plans securely, And all the tribes of the Hwâi will be won [^377].
8. 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 [^378]. So awakened shall be those tribes of the Hwâi. They will come presenting their precious things, Their large tortoises, and their elephants’ teeth, And great contributions of the southern metals [^379].
[ p. 341 ]
IN PRAISE OF DUKE HSÎ, AND AUSPICING FOR HIM A MAGNIFICENT CAREER OF SUCCESS, WHICH WOULD MAKE LÛ ALL THAT IT HAD EVER BEEN:—WRITTEN, PROBABLY, ON AN OCCASION WHEN HSÎ HAD REPAIRED THE TEMPLES OF THE STATE, OF WHICH PIOUS ACT HIS SUCCESS WOULD BE THE REWARD.
There is no doubt that duke Hsî is the hero of this piece. He is mentioned in the third stanza as ‘the son of duke Kwang,’ and the Hsî-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, Yü’. The descriptions of various sacrifices prove that the lords of Lû, 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.
The poet traces the lords of Lû to Kiang Yüen and her son Hâu-_k_î. He then comes to the establishment of the Kâu dynasty, and under it of the marquisate of Lû; and finally to duke Hsî, dilating on his sacrificial services, the military power of Lû, 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 Lû.
I. How pure and still are the solemn temples, In their strong solidity and minute completeness! Highly distinguished was Kiang Yüan [^380], Of virtue undeflected. God regarded her with favour, And without injury or hurt, Immediately, when her months were completed, She gave birth to Hâu-_k_î! On him were conferred all blessings,—(To know) how the (ordinary) millet ripened early, and the sacrificial millet late; How first to sow pulse [ p. 342 ] and 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 Yü.
2. Among the descendants of Hâu-_k_î, There was king Thâi [^381], Dwelling on the south of (mount) Khî, Where the clipping of Shang began. In process of time Wăn and Wû Continued the work of king Thâi, And (the purpose of) Heaven was carried out in its time, In the plain of Mû [^382]. ‘Have no doubts, no anxieties,’—(it was said), ‘God is with you [^383].’ Wû disposed of the troops of Shang; He and his men equally, shared in the achievement. (Then) king (Khăng) said, ‘My uncle [1], I will set up your eldest son, And make him marquis of Lû. I will greatly enlarge your territory there, To be a help and support to the House of Kâu.’
3. 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 [2]. The (present) descendant of the duke of Kâu, The son of duke Kwang, With dragon-emblazoned banner, attends the sacrifices, (Grasping) his six reins soft and pliant. In spring [ p. 343 ] and autumn he is not remiss; His offerings are all without error [3]. To the great and sovereign God, And to his great ancestor Hâu-_k_î, He offers the victims, red and pure [4] They enjoy, they approve, And bestow blessings in large number. The duke of Kâu, and (your other) great ancestors, Also bless you.
4. In autumn comes the sacrifice of the season [5], But the bulls for it have had their horns capped in summer [6]; They are the white bull and the red one [7]. (There are) the bull-figured goblet in, its dignity [8]; Roast pig, minced meat, and soups; The dishes of bamboo and wood, and the large stands [9], And the dancers all complete. The filial descendant [ p. 344 ] will 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 Lû, Unwaning, unfallen, Unshaken, undisturbed! They will make your friendship with your three aged (ministers) [10] Like the hills, like the mountains.
5. 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 [11]. So numerous are his ardent followers, To deal with the tribes of the west and north, And to punish those of King and Shû [12], So that none of them will dare to withstand us. (The spirits of your ancestors) shall make you grandly prosperous; They [ p. 345 ] shall 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.
6. The mountain of Thâi is lofty, Looked up to by the state of Lû [13]. We grandly possess also Kwei and Măng [14]. And we shall extend to the limits of the east, Even the states along the sea. The tribes of the Hwâi will seek our alliance; All will proffer their allegiance:—Such shall be the achievements of the marquis of Lû.
7. He shall maintain the possession of Hû and Yî [15], And extend his sway to the regions of Hsü [16], Even to the states along the sea. The tribes of the Hwâi, the Man, and the Mo [17], 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 Lû.
8. Heaven will give great blessing to our prince, So that with the eyebrows of longevity he shall [ p. 346 ] maintain Lû. He shall possess Kang and Hsü [18], And recover all the territory of the duke of Kâu. Then shall the marquis of Lû feast and be glad, With his admirable wife and aged mother; With his excellent ministers and all his (other) officers [19]. Our region and state shall he hold, Thus receiving many blessings, To hoary hair, and with teeth ever renewed like a child’s.
9. The pines of Ȝû-lâi [20], And the cypresses of Hsin-fû [20:1], 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 Hsî-sze, Very wide and large, Answering to the expectations of all the people.
| Shih King: Odes of the Temple and the Altar: II. The Sacrificial Odes of Kâu | Title page | Shih King: Minor Odes: The First Decade, or that of Lû-ming |
338:1 It is said in the tenth ode of the first decade of the Major Odes of the Kingdom, that king Wû in his capital of Hâo 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 Lû appears feasting in it, delivering instructions, taking counsel with his ministers, and receiving the spoils and prisoners of war. The Lî Kî, VIII, ii, 7, refers to sacrifices to Hâu-_k_î in connexion with the college of Lû. 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. ↩︎
339:1 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. ↩︎
339:2 The Hwâi 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 Kâu. ↩︎
339:3 When prisoners refused to submit, their left ears were cut off, and shown as trophies. ↩︎
339:4 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. ↩︎
340:1 The ‘judges’ decided all questions of dispute in the army, and on the merits of different men who had distinguished themselves. ↩︎
340:2 In this stanza the poet describes a battle with the wild tribes, as if it were going on before his eyes. ↩︎
340:3 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 Lû, going forth from the college, transform the nature of the tribes about the Hwâi. ↩︎
340:4 That is, according to ‘the Tribute of Yü,’ in the Shû, from King-_k_âu and Yang-_k_âu. ↩︎
341:1 About Kiang Yüan and her conception and birth of Hâu-_k_î, see the first piece in the third decade of the Major Odes of the Kingdom. There also Hâu-_k_î’s teaching of husbandry is more fully described. ↩︎
342:1 See on the Sacrificial Odes of Kâu, decade i, ode 5. ↩︎
342:2 See the Shû, V, iii. ↩︎
342:3 Shang-fû, one of Wû’s principal leaders, encouraged him at the battle of Mû with these words. ↩︎
342:4 That is, the duke of Kâu. ↩︎
342:5 That is, small territories, held by chiefs of other surnames, but acknowledging the jurisdiction of. the lords of Lû, and dependent on them for introduction to the royal court. ↩︎
343:1 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. ↩︎
343:2 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 Kâu. ↩︎
343:3 The subject of the seasonal sacrifices is resumed. ↩︎
343:4 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. ↩︎
343:5 In sacrificing to the duke of Kâu, 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-_kh_in, and 'the other marquises (or dukes as spoken of by their own subjects), a victim of the orthodox Kâu colour was employed. ↩︎ ↩︎