The Shih King, or, Book of Poetry Part 14

In the states of the east, large and small, The looms are empty. Then shoes of dolichos fibre Are made to serve to walk on the h.o.a.r-frost.

Slight and elegant gentlemen[1] Walk along that road to Kau. Their going and coming makes my heart sad.

Ye cold waters, issuing variously from the spring, Do not soak the firewood I have cut. Sorrowful, I awake and sigh;--Alas for us toiled people! The firewood has been cut;--Would that it were

[1. That is, 'slight-looking,' unfit for toil; and yet they are obliged to make their journey on foot.]

conveyed home! Alas for us the toiled people! Would that we could have rest[1]!

The sons of the east Are summoned only (to service), without encouragement; While the sons of the west Shine in splendid dresses. The sons of boatmen Have furs of the bear and grisly bear. The sons of the, poorest families Form the officers in public employment.

If we present them with spirits, They regard them as not fit to be called liquor. If we give them long girdle pendants with their stones, They do not think them long enough.

There is the Milky Way in heaven [2], Which looks down on us in light; And the three stars together are the Weaving Sisters[3], Pa.s.sing in a day through seven stages (of the sky).

Although they go through their seven stages, They complete no bright work for us. Brilliant Shine the Draught Oxen [4], But they do not serve to draw our carts. In the east there is Lucifer [5]; In the west there is Hesperus [6]; Long and curved

[1. This stanza describes, directly or by symbol, the exactions from which the people of the east were suffering.

2 The Milky Way' is here called simply the Han, = in the sky what the Han river is in China.

3. 'The Weaving Sisters, or Ladies,' are three stars in Lyra, that form a triangle. To explain what is said of their pa.s.sing through seven s.p.a.ces, it is said: 'The stars seem to go round the circ.u.mference of the heavens, divided into twelve s.p.a.ces, in a day and night. They would accomplish six of them in a day; but as their motion is rather in advance of that of the sun, they have entered into the seventh s.p.a.ce by the time it is up with them again.'

4 'The Draught Oxen' is the name of some stars in the neck of Aquila.

5 Liu i (Sung dynasty) says: 'The metal star (Venus) is in the east in the morning, thus "opening the brightness of the day;" and it is in the west in the evening, thus "prolonging the day."' The author of the piece, however, evidently took Lucifer and Hesperus to be two stars.]

is the Rabbit Net of the sky [1];--But they only occupy their places.

In the south is the Sieve [2], But it is of no use to sift. In the north is the Ladle [3], But it lades out no liquor. In the south is the Sieve, Idly showing its mouth. In the north is the Ladle, Raising its handle in the west.

The Sixth Decade, or that of Pei Shan.

ODE 3, STANZAS 1, 4, AND 5. THE HSIaO MING.

AN OFFICER, KEPT LONG ABROAD ON DISTANT SERVICE, APPEALS TO HEAVEN, DEPLORING THE HARDSHIPS OF HIS LOT, AND TENDERS GOOD ADVICE TO HIS MORE FORTUNATE FRIENDS AT COURT.

O bright and high Heaven, Who enlightenest and rulest this lower world!

I marched on this expedition to the west, As far as this wilderness of Khiu. From the first day of the second month, I have pa.s.sed through the cold and the heat. My heart is sad; The poison (of my lot) is too bitter. I think of those (at court) in their offices, And my tears flow down like rain. Do I not wish to return? But I fear the net for crime.

Ah! ye gentlemen, Do not reckon on your rest

[1. 'The Rabbit Net' is the Hyades.

2. 'The Sieve' is the name of one of the twenty-eight constellations of the zodiac,--part of Sagittarius.

3. 'The Ladle' is the constellation next to 'the Sieve,'-also part of Sagittarius.]

being permanent. Quietly fulfil the duties of your offices, a.s.sociating with the correct and upright; So shall the spirits hearken to you, And give you good.

Ah! ye gentlemen, Do not reckon on your repose being permanent. Quietly fulfil the duties of your offices, Loving the correct and upright; So shall the spirits hearken to you, And give you large measures of bright happiness.

ODE 5. THE KHu ZHZE.

SACRIFICIAL AND FESTAL SERVICES IN THE ANCESTRAL TEMPLE; AND THEIR CONNEXION WITH ATTENTION TO HUSBANDRY.

See the remarks on the Services of the Ancestral Temple, Pp. 300, 301.

Thick grew the tribulus (on the ground), But they cleared away its th.o.r.n.y bushes. Why did they this of old? That we might plant our millet and sacrificial millet; That our millet might be abundant, And our sacrificial millet luxuriant. When our barns are full, And our stacks can be counted by tens of myriads, We proceed to make spirits and prepared grain, For offerings and sacrifice. We seat the representatives of the dead, and urge them to eat ':-Thus seeking to increase our bright happiness.

[1. The poet hurries on to describe the sacrifices in progress. The persons selected to personate the departed were necessarily inferior in rank to the princ.i.p.al sacrificer, yet for the time they were superior to him. This circ.u.mstance, it was supposed, would make them feel uncomfortable; and therefore, as soon as they appeared in the temple, the director of the ceremonies instructed the sacrificer to ask them to be seated, and to place them at ease; after which they were urged to take some refreshment.]

With correct and reverent deportment, The bulls and rams all pure, We proceed to the winter and autumnal sacrifices. Some flay (the victims); some cook (their flesh); Some arrange (the meat); some adjust (the pieces of it). The officer of prayer sacrifices inside the temple gate[1], And all the sacrificial service is complete and brilliant.

Grandly come our progenitors; Their spirits happily enjoy the offerings; Their filial descendant receives blessing:--They will reward him with great happiness, With myriads of years, life without end.

They attend to the furnaces with reverence; They prepare the trays, which are very large; Some for the roast meat, some for the broiled.

Wives presiding are still and reverent 1, Preparing the numerous (smaller) dishes. The guests and visitors[3] Present the cup all round[4]. Every form is according to rule; Every smile and word are as they should be. The spirits quietly come, And respond

[1. The Ku, who is mentioned here, was evidently an officer, 'one who makes or recites prayers.' The sacrifice he is said to offer was, probably, a libation, the pouring out fragrant spirits, as a part of the general service, and likely to attract the hovering spirits of the departed, on their approach to the temple. Hence his act was performed just inside the gate.

2 'Wives presiding,' i.e. the wife of the sacrificer, the princ.i.p.al in the service, and other ladies of the harem. The dishes under their care, the smaller dishes, would be those containing sauces, cakes, condiments, &c.

3 'The guests and visitors' would be n.o.bles and officers of different surnames from the sacrificer, chosen by divination to take part in the sacrificial service.

4 'Present the cup all round' describes the ceremonies of drinking, which took place between the guests and visitors, the representatives of the dead, and the sacrificer.]

with great blessings,--Myriads of years as the (fitting) reward.

We are very much exhausted, And have performed every ceremony without error. The able officer of prayer announces (the will of the spirits)[1]. And goes to the filial descendant to convey it[1]:--Fragrant has been your filial sacrifice, And the spirits have enjoyed your spirits and viands. They confer on you a hundred blessings; Each as it is desired, Each as sure as law. You have been exact and expeditious; You have been correct and careful; They will ever confer on you the choicest favours, In myriads and tens of myriads.'

The ceremonies having thus been completed, And the bells and drums having given their warning[2], The filial descendant goes to his place[3], And the able officer of prayer makes his announcement, 'The spirits have drunk to the full.' The great representatives of the dead then rise, And the bells and drums escort their withdrawal, (On which) the spirits tranquilly return (to whence they came)[4]. All the servants, and the presiding wives, Remove (the trays and dishes) without delay. The

[1. The officer of prayer had in the first place obtained, or professed to have obtained, this answer of the progenitors from their personators.

2. The music now announced that the sacrificial service in the temple was ended.

3. The sacrificer, or princ.i.p.al in the service, now left the place which he had occupied, descended from the hall, and took his position at the foot of the steps on the east,--the place appropriate to him in dismissing his guests.

4. Where did they return to? According to Kang Hsuan, 'To heaven.']

(sacrificer's) uncles and cousins All repair to the private feast[1].

The musicians all go in to perform, And give their soothing aid at the second blessing[2]. Your [3] viands are set forth; There is no dissatisfaction, but all feel happy. They drink to the full, and eat to the full; Great and small, they bow their heads., (saying), 'The spirits enjoyed your spirits and viands, And will cause you to live long. Your sacrifices, all in their seasons, Are completely discharged by you. May your sons and your grandsons Never fail to perpetuate these services!'