2. Compare the legislation of Moses, in connexion with the harvest, for the benefit of the poor, in Deuteronomy xxiv. 19-22.

3. They would not sacrifice to these spirits all at once, or all in one place, but in the several quarters as they went along on their progress through the domain. For each quarter the colour of the victim was different. A red victim was offered to the spirit of the south, and a black to that of the north.

4. The greenbeaks appeared in the second ode of the fifth decade. The bird had many names, and a beautiful plumage, made use of here to compliment the princes on the elegance of their manners, and perhaps also the splendour of their equipages. The bird is here called the 'mulberry Hu,' because it appeared when the mulberry tree was coming into leaf.]

variegated wings, To be rejoiced in are these princes! May they receive the blessing of Heaven[1]!

ODE 6, STANZAS 1 AND 2. THE PIN KIH KHu YEN.

AGAINST DRUNKENNESS. DRINKING ACCORDING TO RULE AT ARCHERY CONTESTS AND THE SEASONAL SACRIFICES, AND DRINKING- TO EXCESS.

There are good grounds for referring the authorship of this piece to duke Wu of Wei (B.C. 812 to 7 58), who played an important part in the kingdom, during the affairs which terminated in the death of king Yu, and the removal of the capital from Hao to Lo. The piece, we may suppose, is descriptive of things as they were at the court of king Yu.

When the guests first approach the mats [2], They take their, places on the left and the right in an orderly manner. The dishes of bamboo and wood are arranged in rows, With the sauces and kernels displayed in them. The spirits are mild and good, And they drink, all equally reverent. The bells and drums are properly arranged[3], And they raise their pledge-cups with order and ease [4]. (Then) the great

[1. This line is to be understood, with Ku Hsi, as a prayer of the king to Heaven for his lords.

2. The mats were spread on the floor, and also the viands of the feast.

Chairs and tables were not used in that early time.

3. The archery took place in the open court, beneath the hall or raised apartment, where the entertainment was given. Near the steps leading up to the hall was the regular place for the bells and drums, but it was necessary now to remove them more on one side, to leave the ground clear for the archers.

4 The host first presented a cup to the guest, which the latter drank, and then be returned a cup to the host. After this preliminary ceremony, the company all drank to one another,--'took up their cups,' as it is here expressed.]

target is set up; The bows and arrows are made ready for the shooting.

The archers are arranged in cla.s.ses; 'Show your skill in shooting,' (it is said by one). 'I shall hit that mark' (is the response), 'And pray you to drink the cup[1]'.

The dancers move with their flutes to the notes of the organ and drum, While all the instruments perform in harmony. All this is done to please the meritorious ancestors, Along with the observance of all ceremonies.

When all the ceremonies have been fully performed, Grandly and fully, (The personators of the dead say), 'We confer on you great blessings, And may your descendants, also be happy!' These are happy and delighted, And each of them exerts his ability. A guest [2] draws the spirits; An attendant enters again with a cup, And fills it,--the cup of rest [2].

Thus are performed your seasonal ceremonies[3].

[1. Each defeated archer was obliged to drink a large cup of spirits as a penalty.

2. This guest was, it is supposed, the eldest of all the scions of the royal House present on the occasion. At this point, he presented a cup to the chief among the personators of the ancestors, and received one in return. He then proceeded to draw more spirits from one of the vases of supply, and an attendant came in and filled other cups,--we may suppose for all the other personators. This was called 'the cup of repose or comfort;' and the sacrifice was thus concluded,--in all sobriety and decency.

3. The three stanzas that follow this, graphically descriptive of the drunken revel, are said to belong to the feast of the royal relatives that followed the conclusion of the sacrificial service, and is called 'the second blessing' in the sixth ode of the preceding decade. This opinion probably is correct; but as the piece does not itself say so, and because of the absence from the text of religious sentiments, I have not given the stanzas here.]

The Eighth Decade, or that of Po Hwa.

ODE 5, STANZAS 1 AND 2. THE PO HWa.

THE QUEEN OF KING Yu COMPLAINS OF BEING DEGRADED AND FORSAKEN.

The fibres from the white-flowered rush Are bound with the white gra.s.s[1]. This man's sending me away makes me dwell solitary.

The light and brilliant clouds Bedew the rush and the gra.s.s[2]. The way of Heaven is hard and difficult[3];--This man does not conform (to good principle).

[1. The stalks of the rush were tied with the gra.s.s in bundles, in order to be steeped;-an operation which ladies in those days might be supposed to be familiar with. The two lines suggest the idea of the close connexion between the two plants, and the necessariness of the one to the other;-as it should be between husband and wife.

2. The clouds bestowed their dewy influence on the plants, while her husband neglected the speaker.

3. The way of Heaven' is equivalent to our 'The course of Providence.'

The lady's words are, literally, 'The steps of Heaven.' She makes but a feeble wail; but in Chinese opinion discharges thereby, all the better, the duty of a wife.]

III. THE MAJOR ODES OF THE KINGDOM.

PIECES AND STANZAS ILl.u.s.tRATING THE RELIGIOUS VIEWS AND PRACTICES OF THE WRITERS AND THEIR TIMES.

The First Decade, or that of Wan w.a.n.g.

ODE 1. THE WAN w.a.n.g.

CELEBRATING KING WAN, DEAD AND ALIVE, AS THE FOUNDER OF THE DYNASTY OF KaU, SHOWING HOW HIS VIRTUES DREW TO HIM THE FAVOURING REGARD Or HEAVEN OR G.o.d, AND MADE HIM A BRIGHT PATTERN TO HIS DESCENDANTS AND THEIR MINISTERS.

The composition of this and the other pieces of this decade is attributed to the duke of Kau, king Wan's son, and was intended by him for the benefit of his nephew, the young king Khang. Wan, it must be borne in mind, was never actually king of China. He laid the foundations of the kingly power, which was established by his son king Wu, and consolidated by the duke of Kau. The t.i.tle of king was given to him and to others by the duke, according to the view of filial piety, that has been referred to on p. 299.

King Wan is on high. Oh! bright is he in heaven. Although Kau was an old country, The (favouring) appointment lighted on it recently'.

Ill.u.s.trious was the House of Kau, And the

[1. The family of Kau, according to its traditions, was very ancient, but it did not. occupy the territory of Kau, from which it subsequently took its name, till B.C. 1326; and it was not till the time of Wan (B.C.

1231 to 1135) that the divine purpose concerning its supremacy in the kingdom was fully manifested.]

appointment of G.o.d came at the proper season. King Wan ascends and descends On the left and the right of G.o.d[1].

Full of earnest activity was king Wan, And his fame is without end. The gifts (of G.o.d) to Kau Extend to the descendants of king Wan, In the direct line and the collateral branches for a hundred generations[2].

All the officers of Kau Shall (also) be ill.u.s.trious from age to age.

They shall be ill.u.s.trious from age to age, Zealously and reverently pursuing their plans. Admirable are the many officers, Born in this royal kingdom. The royal kingdom is able to produce them, The supporters of (the House of) Kau. Numerous is the array of officers, And by them king Wan enjoys his repose.

Profound was king Wan; Oh! continuous and bright was his feeling of reverence. Great is the appointment of Heaven! There were the descendants of (the sovereigns of) Shang,-The descendants of the sovereigns of Shang Were in number more

[1. According to Ku Hsi, the first and last two lines of this stanza are to be taken of the spirit of Wan in heaven. Attempts have been made to explain them otherwise, or rather to explain them away. But language could not more expressly intimate the existence of a supreme personal G.o.d, and the continued existence of the human spirit.

2. The text, literally, is, 'The root and the branches:' the root (and stem) denoting the eldest sons, by the recognised queen, succeeding to the throne; and the branches, the other sons by the queen and concubines. The former would grow up directly from the root; and the latter, the chief n.o.bles of the kingdom, would const.i.tute the branches of the great Kau tree.

3. The Shang or Yin dynasty of kings superseded by Kau.]

than hundreds of thousands. But when G.o.d gave the command, They became subject to Kau.