| Shih King: Major Odes, First Decade | Title page | Shih King: Major Odes: The Third Decade, or that of Tang |
THE LEGEND OF HÂU-KÎ:—HIS CONCEPTION; HIS BIRTH; THE PERILS OF HIS INFANCY; HIS BOYISH HABITS OF AGRICULTURE; HIS SUBSEQUENT METHODS AND TEACHING OF AGRICULTURE; HIS FOUNDING OF CERTAIN SACRIFICES; AND THE HONOURS OF SACRIFICE PAID TO HIM BY THE HOUSE OF KÂU.
Of Hâu-_k_î there is some notice on the tenth ode of the first decade of the Sacrificial Odes of Kâu. To him the kings of Kâu traced their lineage. Of Kiang Yüan, his mother, our knowledge is very scanty. It is said that she was a daughter of the House of Thâi, which traced its lineage up to Shăn-nung in prehistoric times. From the first stanza of this piece it appears that she was married, and had been so for some time without having any child. But who her husband was it is impossible to say with certainty. As the Kâu surname was Kî, he must have been one of the descendants of Hwang Tî.
The first birth of (our) people [^532] Was from Kiang Yüan. How did she give birth to (our) people She had presented a pure offering and sacrificed [^533], [ p. 397 ] That her childlessness might be taken away. She then trod on a toe-print made by God, and was moved [^534], In the large place where she rested. She became pregnant; she dwelt retired; She gave birth to, and nourished (a son), Who was Hâu-_k_î.
When she had fulfilled her months, Her firstborn son (came forth) like a lamb. There was no bursting, nor rending, No injury, no hurt; Showing how wonderful he would be. Did not God give her the comfort? Had he not accepted her pure offering and sacrifice, So that thus easily she brought forth her son?
He was placed in a narrow lane, But the sheep and oxen protected him with loving care [^535]. He was placed in a wide forest, Where he was met with by the wood-cutters. He was placed on the cold ice, And a bird screened and supported him with its wings. When the bird went away, Hâu-_k_î began to wail. His cry was long and loud, So that his voice filled the whole way [^535].
[ p. 398 ]
When he was able to crawl, He looked majestic and intelligent. When he was able to feed himself, He fell to planting beans. The beans grew luxuriantly; His rows of paddy shot up beautifully; His hemp and wheat grew strong and close; His gourds yielded abundantly.
The husbandry of Hâu-_k_î Proceeded on the plan of helping (the growth). Having cleared away the thick grass, He sowed the ground with the yellow cereals. He managed the living grain, till it was ready to burst; Then he used it as seed, and it sprang up; It grew and came into car; It became strong and good; It hung down, every grain complete; And thus he was appointed lord of Thâi [^536].
He gave (his people) the beautiful grains;—The black millet and the double-kernelled, The tall red and the white. They planted extensively the black and the double-kernelled, Which were reaped and stacked on the ground. They planted extensively the tall red and the white, Which were carried on their shoulders and backs, Home for the sacrifices which he founded [^537].
And how as to our sacrifices (continued from him)? [ p. 399 ] Some hull (the grain); some take it from the mortar; Some sift it; some tread it. It is rattling in the dishes; It is distilled, and the steam floats about. We consult [^538]; we observe the rites of purification; We take southernwood and offer it with the fat; We sacrifice a ram to the spirit of the path [^539]; We offer roast flesh and broiled:—And thus introduce the coming year [^540].
We load the stands with the offerings, The stands both of wood and of earthenware. As soon as the fragrance ascends, God, well pleased, smells the sweet savour. Fragrant it is, and in its due season [^541]. Hâu-_k_î founded our sacrifices, And no one, we presume, has given occasion for blame or regret in regard to them, Down to the present day.
A FESTAL ODE, CELEBRATING SOME ENTERTAINMENT GIVEN BY THE KING TO HIS RELATIVES, WITH THE TRIAL OF ARCHERY AFTER THE FEAST; CELEBRATING ESPECIALLY THE HONOUR DONE ON SUCH OCCASIONS TO THE AGED.
This ode is given here, because it is commonly taken as a prelude to the next. Kû Hsî interprets it of the feast, given by, the [ p. 400 ] king, at the close of the sacrifice in the ancestral temple, to the princes of his own surname. There are difficulties in the interpretation of the piece on this view, which, however, is to be preferred to any other.
In thick patches are those rushes, Springing by the way-side:—Let not the cattle and sheep trample them. Anon they will grow up; anon they will be completely formed, With their leaves soft and glossy [^542]. Closely related are brethren; Let none be absent, let all be near. For some there are mats spread; For some there are given stools [^543].
The mats are spread, and a second one above; The stools are given, and there are plenty of servants. (The guests) are pledged, and they pledge (the host) in return; He rinses the cups (and refills them, but the guests) put them down, Sauces and pickles are brought in, With roasted meat and broiled. Excellent provisions there are of tripe and palates; With singing to lutes, and with drums.
The ornamented bows are strong, And the four arrows are all balanced. They discharge the arrows, and all hit, And the guests are arranged according to their skill. The ornamented bows are drawn to the full, And the arrows are grasped in the hand. They go straight to the mark as if planted [ p. 401 ] in it, And the guests are arranged according to the humble propriety of their behaviour.
The distant descendant presides over the feast; His sweet spirits are strong. He fills their cups from a large vase, And prays for the hoary old (among his guests):—That with hoary age and wrinkled back, They may lead on one another (to virtue), and support one another (in it); That so their old age may be blessed, And their bright happiness ever increased.
RESPONSIVE TO THE LAST:—THE UNCLES AND BRETHREN OF THE KING EXPRESS THEIR SENSE OF HIS KINDNESS, AND THEIR WISHES FOR HIS HAPPINESS, MOSTLY IN THE WORDS IN WHICH THE PERSONATORS OF THE DEPARTED ANCESTORS HAD CONVEYED THEIR SATISFACTION WITH THE SACRIFICE OFFERED TO THEM, AND PROMISED TO HIM THEIR BLESSING.
You have made us drink to the full of your spirit; You have satiated us with your kindness. May you enjoy, O our lord, myriads of years! May your bright happiness (ever) be increased!
You have made us drink to the full of your spirits; Your viands were set out before us. May you enjoy, O our lord, myriads of years! May your bright intelligence ever be increased!
May your bright intelligence become perfect, High and brilliant, leading to a good end! That good end has (now) its beginning:—The personators of your ancestors announced it in their blessing.
What was their announcement? '(The offerings) in your dishes of bamboo and wood are clean and [ p. 402 ] fine. Your friends [^544], assisting in the service, Have done their part with reverent demeanour.
‘Your reverent demeanour was altogether what the occasion required; And also that of your filial son [^545]. For such filial piety, continued without ceasing, There will ever be conferred blessings upon you.’
What will the blessings be? ‘That along the passages of your palace, You shall move for ten thousand years, And there will be granted to you for ever dignity and posterity.’
How as to your posterity? ‘Heaven invests you with your dignity; Yea, for ten thousand years, The bright appointment is attached (to your line).’
How is it attached? ‘There is given you a heroic wife. There is given you a heroic wife, And from her shall come the (line of) descendants.’
AN ODE APPROPRIATE TO THE FEAST GIVEN TO THE PERSONATORS OF THE DEPARTED, ON THE DAY AFTER THE SACRIFICE IN THE ANCESTRAL TEMPLE.
This supplementary sacrifice on the day after the principal service in the temple appeared in the ninth Book of the fourth Part of the Shû; and of the feast after it to the personators of the dead I have spoken on p. 301.
The wild-ducks and widgeons are on the King [^546]; [ p. 403 ] The personators of your ancestors feast and are happy. Your spirits are clear; Your viands are fragrant. The personators of your ancestors feast and drink;—Their happiness and dignity are made complete.
The wild-ducks and widgeons are on the sand; The personators of the dead enjoy the feast, their appropriate tribute. Your spirits are abundant; Your viands are good. The personators of your ancestors feast and drink;—Happiness and dignity lend them their aids.
The wild-ducks and widgeons are on the islets; The personators of your ancestors feast and enjoy themselves. Your spirits are strained; Your viands are in slices. The personators of your ancestors feast and drink;—Happiness and dignity descend on them.
The wild-ducks and widgeons are where the waters meet; The personators of your ancestors feast and are honoured. The feast is spread in the ancestral temple. The place where happiness and dignity descend. The personators of your ancestors feast and drink;—Their happiness and dignity are at the highest point.
The wild-ducks and widgeons are in the gorge; The personators of your ancestors rest, full of complacency. The fine spirits are delicious; Your meat, roast and broiled, is fragrant. The personators of your ancestors feast and drink;—No troubles will be theirs after this.
[ p. 404 ]
IN PRAISE OF SOME KING, WHOSE VIRTUE SECURED TO HIM THE FAVOUR OF HEAVEN.
Perhaps the response of the feasted personators of the ancestors.
Of our admirable, amiable sovereign Most illustrious is the excellent virtue. He orders rightly the people, orders rightly the officers, And receives his dignity from Heaven, Which protects and helps him, and (confirms) his appointment, By repeated acts of renewal from heaven.
ADDRESSED, PROBABLY, BY THE DUKE OF SHÂO TO KING KHĂNG, DESIRING FOR HIM LONG PROSPERITY, AND CONGRATULATING HIM, IN ORDER TO ADMONISH HIM, ON THE HAPPINESS OF HIS PEOPLE, THE NUMBER OF HIS ADMIRABLE OFFICERS, AND THE AUSPICIOUS OMEN ARISING FROM THE APPEARANCE OF THE PHŒNIX.
The duke of Shâo was the famous Shih, who appears in the fifth and other Books of the fifth Part of the Shû, the colleague of the duke of Kâu in the early days of the Kâu dynasty. This piece may have been composed by him, but there is no evidence in it that it was so. The assigning it to him rests entirely on the authority of the preface. The language, however, is that in which an old statesman of that time might express his complacency in his young sovereign.
Into the recesses of the large mound Came the wind, whirling from the south. There was (our) happy, courteous sovereign, Rambling and singing; And I took occasion to give forth my notes.
‘Full of spirits you ramble; Full of satisfaction you rest. O happy and courteous sovereign, May you fulfil your years, And end them like your ancestors!’
‘Your territory is great and glorious, And perfectly [ p. 405 ] secure. O happy and courteous sovereign, May you fulfil your years, As the host of all the spirits [^547]!
‘You have received the appointment long acknowledged, With peace around your happiness and dignity. O happy and courteous sovereign, May you fulfil your years, With pure happiness your constant possession!
‘You have helpers and supporters, Men of filial piety and of virtue, To lead you on, and act as wings to you, (So that), O happy and courteous sovereign, You are a pattern to the four quarters (of the kingdom).
‘Full of dignity and majesty (are they), Like a [ p. 406 ] jade-mace(in its purity), The subject of praise, the contemplation of hope. O happy and courteous sovereign, (Through them) the four quarters (of the kingdom) are guided by you.
‘The male and female phœnix fly about [^548], Their wings rustling, While they settle in their proper resting-place. Many are your admirable officers, O king, Ready to be employed by you, Loving you, the Son of Heaven.
‘The male and female phœnix fly about, Their wings rustling, As they soar up to heaven. Many are your admirable officers, O king, Waiting for your commands, And loving the multitudes of the people, The male and female phœnix give out their notes, On that lofty ridge. The dryandras grow, On those eastern slopes. They grow luxuriantly; And harmoniously the notes resound.
[ p. 407 ]
‘Your chariots, O sovereign, Are numerous, many. Your horses, O sovereign, Are well trained and fleet. I have made my few verses, In prolongation of your song.’
IN A TIME OF DISORDER AND SUFFERING, SOME OFFICER OF, DISTINCTION CALLS ON HIS FELLOWS TO JOIN WITH HIM TO EFFECT A REFORMATION IN THE CAPITAL, AND PUT AWAY THE PARTIES WHO WERE THE CAUSE OF THE PREVAILING MISERY.
With the Khüan Â, what are called the ‘correct’ odes of Part III, or those belonging to a period of good government, and the composition of which is ascribed mainly to the duke of Kâu, come to an end; and those that follow are the ‘changed’ Major Odes of the Kingdom, or those belonging to a degenerate period, commencing with this. Some among them, however, are equal to any of the former class. The Min Lâo has been assigned to duke Mû of Shâo, a descendant of duke Khang, the Shih of the Shû, the reputed author of the Khüan Â, and was directed against king Lî, B.C. 878 to 828.
The people indeed are heavily burdened, But perhaps a little relief may be got for them. Let us cherish this centre of the kingdom, To secure the repose of the four quarters of it. Let us give no indulgence to the wily and obsequious, In order to make the unconscientious careful, And to repress robbers and oppressors, Who have no fear of the clear will (of Heaven) [^549]. Then let us show kindness to those who are distant, And help those who are near,—Thus establishing (the throne of) our king.
[ p. 408 ]
AN OFFICER OF EXPERIENCE MOURNS OVER THE PREVAILING MISERY; COMPLAINS OF THE WANT OF SYMPATHY WITH HIM SHOWN BY OTHER OFFICERS; ADMONISHES THEM, AND SETS FORTH THE DUTY REQUIRED OF THEM, ESPECIALLY IN THE ANGRY MOOD IN WHICH IT MIGHT SEEM THAT HEAVEN WAS.
This piece, like the last, is assigned to the time of king Lî.
God has reversed (his usual course of procedure) [^550], And the lower people are full of distress. The words which you utter are not right; The plans which you form are not far-reaching. As there are not sages, you think you have no guidance;—You have no real sincerity. (Thus) your plans do not reach far, And I therefore strongly admonish you.
Heaven is now sending down calamities;—Do not be so complacent. Heaven is now producing such movements;—Do not be so indifferent. If your words were harmonious, The people would become united. If your words were gentle and kind, The people would be settled.
Though my duties are different from yours, I am your fellow-servant. I come to advise with you, And you hear me with contemptuous indifference, My words are about the (present urgent) affairs;—Do not think them matter for laughter. The ancients had a saying:—‘Consult the gatherers of grass and firewood [1].’
[ p. 409 ]
Heaven is now exercising oppression;—Do not in such a way make a mock of things. An old man, (I speak) with entire sincerity; But you, my juniors, are full of pride. It is not that my words are those of age, But you make a joke of what is sad. But the troubles will multiply like flames, Till they are beyond help or remedy.
Heaven is now displaying its anger;—Do not be either boastful or flattering, Utterly departing from all propriety of demeanour, Till good men are reduced to personators of the dead [2]. The people now sigh and groan, And we dare not examine (into the causes of their trouble). The ruin and disorder are exhausting all their means of living, And we show no kindness to our multitudes.
Heaven enlightens the people [3], As the bamboo flute responds to the earthen whistle; As two half-maces form a whole one; As you take a thing, and bring it away in your hand, Bringing it away, without any more ado. The enlightenment of the people is very easy. They have (now) many perversities;—Do not you set up your perversity before them.
Good men are a fence; The multitudes of the people are a wall; Great states are screens; Great families are buttresses;—The cherishing of virtue [ p. 410 ] secures repose; The circle of (the king’s) relatives is a fortified wall. We must not let the fortified wall get destroyed; We must not let (the king) be solitary and consumed with terrors.
Revere the anger of Heaven, And presume not to make sport or be idle. Revere the changing moods of Heaven, And presume not to drive about (at your pleasure). Great Heaven is intelligent, And is with you in all your goings. Great Heaven is clear-seeing, And is with you in your wanderings and indulgences.
| Shih King: Major Odes, First Decade | Title page | Shih King: Major Odes: The Third Decade, or that of Tang |
396:2 Our ‘people’ is of course the people of Kâu. The whole piece is about the individual from whom the House of Kâu sprang, of which were the kings of the dynasty so called. ↩︎
396:3 To whom Kiang Yüan sacrificed and prayed we are not told, but I receive the impression that it was to God,—see the next stanza,—and that she did so all alone with the special object which is mentioned. ↩︎
397:1 The ‘toe-print made by God’ has occasioned much speculation of the critics. We may simply draw the conclusion that the poet meant to have his readers believe with him that the conception of his hero was supernatural. We saw in the third of the Sacrificial Odes of Shang that there was also a legend assigning a præternatural birth to the father of the House of Shang. ↩︎