Chapter X: Part IV: are appropriate, it will be observed, to sacrifices offered to (5)

3. 'The (Powers) above and below' are Heaven and Earth. The offerings, during the progress of the service, were placed on the ground, or on the altars, and buried in the earth at the close of it. This explains what the king says in the first stanza about the offerings of jade being exhausted.]

we not mingle our fears together? (The sacrifices to) my ancestors will be extinguished[1].

'The drought is excessive, And it -cannot be stopped. More fierce and fiery, It is leaving me no place. My end is near;--I have none to look up, none to look round, to. The many dukes and their ministers of the past [2] Give me no help. O ye parents and (nearer) ancestors [3], How can ye bear to see me thus?

'The drought is excessive;--Parched are the hills, and the streams are dried. The demon of drought exercises his oppression, As if scattering flames and fire [4] My heart is terrified with the heat;--My sorrowing heart is as if on fire. The

[1. Equivalent to the extinction of the dynasty.

2. The king had sacrificed to all the early lords of Kâu. 'The many dukes' may comprehend kings Thâi and Kî. He had also sacrificed to their ministers. Compare what Pan-kang says in the Shû, p. 109, about his predecessors and their ministers. Some take 'the many dukes, and the ministers,' of all princes of states who had signalised themselves by services to the people and kingdom.

3. The king could hardly hope that his father, the oppressive Lî, would in his spirit-state give him any aid; but we need only find in his words the expression of natural feeling. Probably it was the consideration of the character of Lî which has made some critics understand by 'parents' and 'ancestors' the same individuals, namely, kings Wan and Wû, 'the ancestors' of Hsüan, and who had truly been 'the parents' of the people.

4. Khung Ying-tâ, from 'the Book of Spirits and Marvels,' gives the following account of 'the demon of drought:'--'In the southern regions there is a man, two or three cubits in height, with the upper part of his body bare, and his eyes in the top of his head. He runs with the speed of the wind, and is named Po. In whatever state he appears, there ensues a great drought.' The Book of Spirits and Marvels, however, as it now exists, cannot be older, than our fourth or fifth century.]

many dukes and their ministers of the past Do not hear me. O God, from thy great heaven, Grant me the liberty to withdraw (into retirement[1]).

'The drought is excessive;--I struggle and fear to go away. How is it that I am afflicted with this drought? I cannot ascertain the cause of it. In praying for a good year I was abundantly early [2]. I was not late (in sacrificing) to (the spirits of) the four quarters and of the land [3]. God in great heaven Does not consider me. Reverent to the intelligent spirits, I ought not to be thus the object of their anger.

'The drought is excessive;--All is dispersion, and the bonds of government are relaxed. Reduced to extremities are the heads of departments; Full of distress are my chief ministers, The Master of the Horse, the Commander of the Guards, The chief Cook[4], and my attendants. There is no one who has not (tried to) help (the people); They have not refrained on the ground of being unable. I look up to the great heaven;--Why am I plunged in this sorrow?

'I look up to the great heaven, But its stars sparkle bright. My great officers and excellent men, Ye have reverently drawn near (to Heaven) with all

[1. That is, to withdraw and give place to a more worthy sovereign.

2. This was the border sacrifice to God, when Hâu-kî was associated with him. Some critics add a sacrifice in -the first month of winter, for a blessing on the ensuing year, offered to 'the honoured ones of heaven,'--the sun, moon, and zodiacal constellations.

3. See note 2 on p. 371.

4. See note 1 On p. 356.]

your powers. Death is approaching, But do not cast away what you have done. You are seeking not for me only, But to give rest to all our departments. I look up to the great heaven;--When shall I be favoured with repose?'

ODE 5, STANZAS 1, 2, AND 4. THE SUNG KÂO.

CELEBRATING THE APPOINTMENT BY KING HSÜAN OF A RELATIVE TO BE
THE MARQUIS OF SHAN, AND DEFENDER OF THE SOUTHERN BORDER OF THE
KINGDOM, WITH THE ARRANGEMENTS MADE FOR HIS ENTERING ON HIS CHARGE.

That the king who appears in this piece was king Hsüan is sufficiently established. He appears in it commissioning 'his great uncle,' an elder brother, that is, of his mother, to go and rule, as marquis of Shan, and chief or president of the states in the south of the kingdom, to defend the borders against the encroaching hordes of the south, headed by the princes of Khû, whose lords bad been rebellious against the middle states even in the time of the Shang dynasty;--see the last of the Sacrificial Odes of Shang.

Grandly lofty are the mountains, With their large masses reaching to the heavens. From those mountains was sent down a spirit, Who produced the birth of (the princes of) Fû and Shan [1]. Fû and

[1. Shan was a small marquisate, a part of what is the present department of Nan-yang, Ho-nan. Fû, which was also called Lü, was another small territory, not far from Shan. The princes of both were Kiangs, descended from the chief minister of Yâo, called in the first Book of the Shû, 'the Four Mountains.' Other states were ruled by his descendants, particularly the great state of Khî. When it is said here that a spirit was sent down from the great mountains, and produced the birth of (the princes of) Fû and Shan, we have, probably, a legendary tradition concerning the birth of Yâo's minister, which was current among all his descendants; and with which we may compare the legends that have come under our notice about the supernatural births of the ancestors of the founders of the Houses of Shang and Kau. The character for mountains' in lines 1 and 3 is the same that occurs in the title of Yâo's minister. On the statement about the mountains sending 'down a spirit, Hwang Hsün, a critic of the Sung dynasty, says that it is merely a personification of the poet, to show how high Heaven had a mind to revive the fortunes of Kau, and that we need not trouble ourselves about whether there was such a spirit or not!]

Shan Are the support of Kâu, Screens to all the states, Diffusing (their influence) over the four quarters of the kingdom.

Full of activity is the chief of Shin, And the king would employ him to continue the services (of his fathers), With his capital in Hsieh [1], Where he should be a pattern to the states of the south. The king gave charge to the earl of Shâo, To arrange all about the residence of the chief of Shin, Where he should do what was necessary for the regions of the south, And where his posterity might maintain his merit.

Of the services of the chief of Shan The foundation was laid by the earl of Shâo, Who first built the walls (of his city), And then completed his ancestral temple [2]. When the temple was completed, wide and grand, The king conferred on the chief of Shâo Four noble steeds, With the hooks for the trappings of the breast-bands, glittering bright[3].

[1. Hsieh was in the present Fang Kâu of the department of Nan-yang.

2. Compare with this the account given, in ode 3 of the first decade, of the settling of 'the ancient duke Than-fû' in the plain of Kâu. Here, as there, the great religious edifice, the ancestral temple, takes precedence of all other buildings in the new city.

3. The steeds with their equipments were tokens of the royal favour, usually granted on occasions of investiture. The. conferring of them was followed immediately by the departure of the newly-invested prince to his charge.]

ODE 6, STANZAS 1 AND 7. THE KANG MIN.

CELEBRATING THE VIRTUES OF KUNG SHAN-FÛ, WHO APPEARS TO HAVE
BEEN ONE OF THE PRINCIPAL MINISTERS OF KING HSÜAN, AND HIS
DESPATCH TO THE EAST, TO FORTIFY THE CAPITAL OF TIM STATE OF KHÎ.

Heaven, in giving birth to the multitudes of the people, To every faculty and relationship annexed its law. The people possess this normal nature, And they (consequently) love its normal virtue [1]. Heaven beheld the ruler of Kâu, Brilliantly affecting it by his conduct below, And to maintain him, its Son, Gave birth to Kung Shan-fû [2].

Kung Shan-fû went forth, having sacrificed to the spirit of the road [3]. His four steeds were strong;

[1. We get an idea of the meaning which has been attached to these four lines from a very early time by Mencius' quotation of them (VI, i, ch. 6) in support of his doctrine of the goodness of human nature, and the remark on the piece which he 'attributes to Confucius, that 'the maker of it knew indeed the constitution (of our nature).' Every faculty, bodily or mental, has its function to fulfil, and every relationship its duty to be discharged. The function and the duty are the things which the human being has to observe:--the seeing clearly, for instance, with the eyes, and bearing distinctly with the ears; the maintenance of righteousness between ruler and minister, and of affection between parent and child. This is the 'normal nature,' and the 'normal virtue' is the nature fulfilling the various laws of its constitution.

2 The connexion between these four lines and those that precede is this:--that while Heaven produces all men with the good nature there described, on occasions it produces others with virtue and powers in a super-eminent degree. Such an occasion was presented by the case of king Hsüan, and therefore, to mark its appreciation of him, and for his help,, it now produced Kung Shan-fû.

3 This was a special sacrifice at the commencement of a journey, or of an expedition. See note 2 on p. 399.]

His men were alert, He was always anxious lest he should not be equal to his commission; His steeds went on without stopping, To the tinkling of their eight bells. The king had given charge to Kung Shan-fû, To fortify the city there in the east.

ODE 7, STANZAS I AND PART OF 3. THE HAN YÎ.

CELEBRATING THE MARQUIS OF HAN:--HIS INVESTITURE, AND THE KING S
CHARGE TO HIM; THE GIFTS HE RECEIVED, AND THE PARTING FEAST AT
THE COURT; HIS MARRIAGE; THE EXCELLENCE OF HIS TERRITORY; AND
HIS SWAY OVER THE REGIONS OF THE NORTH.

Only one line--the first of stanza 3--in this interesting piece serves to illustrate the religious practices of the time, and needs no further note than what has been given on the first line of stanza 7 in the preceding ode. The name of the marquisate of Han remains in the district of Han-khang, department of Hsî-an, Shen-hsî, in which also is mount Liang.

Very grand is the mountain of Liang, Which was made cultivable by Yü. Bright is the way from it, (Along which came) the marquis of Han to receive investiture. The king in person gave the charge:--'Continue the services of your ancestors; Let not my charge to you come to nought. Be diligent early and late, And reverently discharge your duties:--So shall my appointment of you not change. Be a support against those princes who do not come to court, Thus assisting your sovereign.'

When the marquis of Han left the court, he sacrificed to the spirit of the road. He went forth, and lodged for the night in Tû.

ODE 8, STANZAS 4 AND 5. THE KIANG HAN.

CELEBRATING AN EXPEDITION AGAINST THE SOUTHERN TRIBES OF THE
HWÂI, AND THE WORK DONE FOR THE KING IN THEIR COUNTRY, BY HÛ,
THE EARL OF SHÂO, WITH THE MANNER IN WHICH THE KING REWARDED
HIM, AND HE RESPONDED TO THE ROYAL FAVOUR.

Hû was probably the same earl of Shâo, who is mentioned in ode 5, as building his capital of Hsieh for the new marquis of Shan. The lords of Shâo had been distinguished in the service of Kâu ever since the rise of the dynasty.

The king gave charge to Hû of Shâo:--'You have everywhere made known (and carried out my orders). When (the kings) Wan and Wû received their appointment, The duke of Shâo was their strong support. You not (only) have a regard to me the little child But you try to resemble that duke of Shâo. You have commenced and earnestly displayed your merit; And I will make you happy.

'I give you a large libation-cup of jade[1], And a jar of herb-flavoured spirits from the black millet[2]. I have made announcement to the Accomplished one[3], And confer on you hills, lands, and fields. In (Khî-)kâu shall you receive investiture, According as your ancestor received his.' Hû bowed with

[1. See note 2 on p. 386.

2. The cup and the spirits would be used by the earl when sacrificing in his ancestral temple. Compare the similar gift from king Khang to the duke of Kâu, in the Shû, p. 194. More substantial gifts are immediately specified.

3. 'The Accomplished one' is understood to be king Wan (= 'the Accomplished king'). He was the founder of the Kâu dynasty. To him the kingdom had first come by the appointment and gift of Heaven. It was the duty therefore of his successors, in making grants of territory to meritorious officers, to announce them to him in Khî-kâu, the old territory of the family, and obtain, as it were, his leave for what they were doing.]

his head to the ground (and said), 'May the Son of Heaven live for ever!'

ODE 10, STANZAS 1, 5, 6, AND 7. THE KAN ZANG.

THE WRITER DEPLORES, WITH AN APPEALING WAIL TO HEAVEN, THE
MISERY AND OPPRESSION THAT PREVAILED, AND INTIMATES THAT THEY
WERE CAUSED BY THE INTERFERENCE OF WOMEN AND EUNUCHS IN THE
GOVERNMENT.

The king addressed in this piece was most probably Yû. It suits his character and reign.

I look up to great Heaven, But it shows us no kindness. Very long have we been disquieted, And these great calamities are sent down (upon us). There is nothing settled in the country; Officers and people are in distress. Through the insects from without and from within, There is no peace or limit (to our misery). The net of crime is not taken up[1], And there is no peace nor cure (for our state).

Why is it that Heaven is (thus) reproving (you)? Why is it that Heaven is not blessing (you)? You neglect your great barbarian (foes), And regard me with hatred. You are regardless of the evil omens (that abound [2]), And your demeanour is all unseemly. (Good) men are going away, And the country is sure to go to ruin.

Heaven is letting down its net, And many (are the calamities in it). (Good) men are going away, And my heart is sorrowful. Heaven is letting down

[1. By 'the net of crime' we are to understand the multitude of penal laws, to whose doom people were exposed. In stanza 6, Heaven is represented as letting it down.

2. Compare ode 9 of the fourth decade in the former Part.]

its net, And soon (all will be caught in it). (Good) men are going away, And my heart is sad.

Right from the spring comes the water bubbling, Revealing its depth. The sorrow of my heart,--Is it (only) of to-day? Why were these things not, before me? Or why were they not after me? But mysteriously great Heaven Is able to strengthen anything. Do not disgrace your great ancestors This will save your posterity[1].

ODE 11, STANZAS 1 AND 2. THE SHÂO MIN.

THE WRITER APPEALS TO HEAVEN, BEMOANING THE MISERY AND RUIN
WHICH WERE GOING ON, AND SHOWING HOW THEY WERE DUE TO THE KING'S
EMPLOYMENT OF MEAN AND WORTHLESS CREATURES.

Compassionate Heaven is arrayed in angry terrors. Heaven is indeed sending down ruin, Afflicting us with famine, So that the people are all wandering fugitives. In the settled regions, and on the borders, all is desolation.

Heaven sends down its net of crime;--Devouring insects, who weary and confuse men's minds, Ignorant, oppressive, negligent, Breeders of confusion, utterly perverse:--These are the men employed.

[1. The writer in these concluding lines ventures to summon the king to repentance, and to hold out a hope that there might come a change in their state. He does this, believing that all things are possible with Heaven.]

IV. LESSONS FROM THE STATES.

ODES AND STANZAS ILLUSTRATING THE RELIGIOUS VIEWS AND PRACTICES OF
THE WRITERS AND THEIR TIMES.

IT has been stated in the Introduction, p. 276, that the first Part of the Shih, called the Kwo Fang, or 'Lessons from the States,' consists of 160 pieces, descriptive of manners and events in several of the feudal states into which the kingdom of Kâu was divided. Nearly all of them are short; and the passages illustrating the religious views and practices of their times are comparatively few. What passages there are, however, of this nature will all be found below. The pieces are not arranged in decades, as in the Odes of the Kingdom, but in Books, under the names of the states in which they were produced.

Although the Kwo Fang form, as usually published, the first Part of the Shih, nearly all of them are more recent in their origin than the pieces of the other Parts. They bring us face to face with the states of the kingdom, and the ways of their officers and people for several centuries of the dynasty of Kâu.