The Online Library of Liberty

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• Introduction to the Shi King. *
• Part I.: Characteristics of the States.
• Book I.: The Odes of Chow and the South. *
• Book II.: The Odes of ShÂu and the South. *
• Book III.: The Odes of P‘ei.
• Book IV.: The Odes of Yung. *
• Book V.: The Odes of Wei.
• Book VI.: The Odes of the Royal Domain. *
• Book VII.: The Odes of Ch‘ing. *
• Book VIII.: The Odes of Ts‘i. *
• Book IX.: The Odes of Wei. *
• Book X.: The Odes of T‘ang. *
• Book XI.: The Odes of Ts‘in. *
• Book XII.: The Odes of Ch‘in. *
• Book XIII.: The Odes of Kwai. *
• Book XIV.: The Odes of Ts‘Âu. *
• Book XV.: The Odes of Pin. *
• Part II.: The Minor Festal Odes.
• Book I.
• Book II.
• Book III.
• Book IV.
• Book V.
• Book VI.
• Book VII.
• Book VIII.
• Part III.: The Greater Festal Odes.
• Book I.: The “wĂn Wong” Decade. *
• Book II.: The “shang Min” Decade.
• Book III.: The “tang” Decade.
• Part IV.: Festal Hymns and Songs.
• Book I.: The Hymns of Chow. * First Section.
• Book II.: The Hymns of Chow. Second Section.
• Book III.: The Hymns of Chow. Third Section.
• Book IV.: The Festal Songs of Lu. *
• Book V.: The Festal Odes of Shang.

BOOK X.

THE ODES OF T‘ANG.*

I. x. 1.

SONG OF PEASANTRY AT THE CLOSE OF THE YEAR.

• • The crickets are in the hall,†
  • And the year is waning fast.
  • If now to our mirth we fail to fall,
  • Will its days and months be past.
  • Yet let us have no excess:
  • On our ways and means reflect;
  • Make merry, but wanton waste repress:
  • Good fellows are circumspect.
• • The crickets are in the hall,
  • And the year is hasting on.
  • If now to our mirth we fail to fall,
  • Will its days and months be gone.
  • Yet let us have no excess;
  • But the future keep in view;
  • Make merry, but wanton waste repress:
  • Good fellows are careful too.
• • The crickets are in the hall,
  • And at rest is every cart.
  • If now to our mirth we fail to fall,
  • Will its days and months depart.
  • Yet let us have no excess:
  • First think of the evil day;
  • Make merry, but wanton waste repress;
  • Good fellows may then be gay!

I. x. 2.

ENJOY LIFE’S GOOD THINGS WHILE YOU MAY.

• • On the hills are the thorny elms,
  • The white elm in the vales.* —
  • The master has robes and gowns,
  • Yet never a train he trails.
  • The master has carriage and steeds,
  • Yet drives not, rides not he.
  • In death he must part with all,—
  • To another’s delight and glee!
• • On the hill is the varnish-wood,
  • The wood for the bow below.—
  • The master has courts and halls;
  • Nor water nor brush they know.
  • The master has bells and drums;
  • Nor bell nor drum strikes he.
  • In death he must part with all,—
  • And some other the owner be.
• • On the hill is the lacquer-tree,
  • And the chestnut at the foot.—
  • The master has meats and drinks;
  • Why daily not thrum the lute,
  • And cheery enjoyment take,
  • And livelong make the day?
  • For in death he must leave his home,
  • Where another will find his way.

I. x. 3.

HWAN-SHUH AND HIS SECRET BAND.*

• • The stream runs low,†
  • White rocks are jutting, pointing through.—
  • With the white red-collared robe we go,‡
  • And will follow thee to Yuh.§
  • Let our eyes but once behold our Chief,
  • What joy shall not ensue?
• • The stream runs low,
  • White rocks are gleaming whiter now.—
  • With the white red-bordered robe we go,
  • And will follow thee to Kâu.∥
  • Let our eyes but once behold our Chief
  • Whose, then, the troubled brow?
• • The stream runs low,
  • White rocks stand bare where once it ran.—
  • Our orders we now have heard and know,
  • And must ne’er divulge to any man.

I. x. 4.

ADMIRATION OF SOME CHIEF, AND JOY AT BEHOLDING HIS NUMEROUS FAMILY.*

• • Mark ye the fruit of the pepper-tree,†
  • So fine, so full,—and a pint to the brim.—
  • Mark ye the Chief with the stalwart form;
  • Ne’er will you meet with the like of him.
  • Then hail to the pepper-tree,
  • And its shoots that spread so free!
• • Mark ye the fruit of the pepper-tree,
  • So fine, so full, the two hands ’twould fill.—
  • Mark ye the Chief with the stalwart form;
  • I’ faith, and a man of great goodwill.
  • Then hail to the pepper-tree,
  • And its shoots that spread so free!

I. x. 5.

AN UNEXPECTED UNION.‡

• • (She):

    The firewood bundles are tied and bound,
  • Aloft in the heavens the Three Stars shine.
  • This evening—what may the evening be
  • That I thus behold this goodman (mine)?
  • Aye thee! aye thee!
  • How came such a worthy man to me?

• • (Both):

    The bundles of grass are tied and bound,
  • Declining* there the Three Stars appear.
  • This evening—what may the evening be
  • That sees this unlooked-for meeting here
  • With thee? with thee!
  • How came it—so unforeseen—to be?

• • (He):

    The bundles of thorns are tied and bound,
  • The Three Stars shine through the doorway there.
  • This evening—what may the evening be
  • That I thus behold this creature fair?
  • Aye thee! aye thee!
  • How came such a creature fair to me?

I. x. 6.

BROTHERLESS.

• • Russet pear-tree, solitary standing,
  • Still with foliage thick art thou expanding;—†
  • I must wander, lone, no friends commanding.
  • Not that no one else is near me,—rather,
  • None there be sprung from a common father.
  • Wherefore then, ye travellers all, I pray you,
  • Ne’er a sign of sympathy betray you?
  • Wherefore, as a man, bereft of brothers,
  • Should I find no friendly help in others?
• • Russet pear-tree, solitary growing,
  • Yet rich foliage all around thee throwing,—
  • I must wander, lone, no succour knowing.
  • Not alone,—but rather, so wayfaring,
  • None I find the common clan-name sharing.
  • Wherefore then, ye travellers all, I pray you,
  • Ne’er a sign of sympathy betray you?
  • Wherefore, as a man, bereft of brothers,
  • Should I find no friendly help in others?

I. x. 7.

COMPLAINT AGAINST A HIGH OFFICIAL.*

• • He of the lamb’s-fur and the cuffs of pardskin
  • His hatred of us all too long hath shown.†
  • Hast thou not yet another?
  • [We ask it], sir, for thine own sake alone.
• • He of the lamb’s-fur bordered with the pardskin
  • Hath shown us all too long sore enmity.†
  • Hast thou not yet another?
  • [We ask it], sir, alone for love of thee.

I. x. 8.

CONFLICTING DUTIES.*

• • What flapping and flutter of gannets’ wings,†
  • Alighting now on the oak-tree tops!
  • Relentless biddings are those of kings:
  • None now can attend to his millet crops.
  • Who now is the stay of the aged pair?
  • O Heaven, thou vast and azure Heaven,
  • When, when shall we be as once we were?
• • What flapping and flutter of gannets’ wings,
  • Alighting now on the copse of thorn!
  • Relentless biddings are those of kings:
  • None now can attend to his crops of corn.
  • And how do the aged parents fend?
  • O Heaven, thou vast and azure Heaven,
  • When, when may we now expect the end?
• • What flapping and flutter of gannets’ wings,
  • As the mulberry grove beneath them sways!
  • Relentless biddings are those of kings:
  • None now can attend to his rice and maize.
  • On what do the parents sup to-day?
  • O Heaven, thou vast and azure Heaven,
  • When, when shall we live in the wonted way?

I. x. 9.

A HAUGHTY USURPER’S PETITION TO THE KING FOR CONFIRMATION OF HIS POSITION.*

• • Who denies I have robes with the badges seven?†
  • Yet they seem not thine, until thou, O King,‡
  • Has therewith thy “Peace and Prosper” given.
• • Who denies I have robes with the badges six?†
  • Yet they seem not thine, until thou, O King,
  • Shalt thy “Peace and Goodwill” thereto affix.

I. x. 10.

TOO POOR TO ENTERTAIN.§

• • Here is a lonely russet pear-tree∥
  • Grows on the left, beside the road.
  • Ah! yonder worthies might be willing
  • To visit me here in my abode.
  • And in my heart right well I love them.
  • But—meat and drink how should I give them?*
• • Here is a lonely russet pear-tree
  • Grows where the road doth backward bend.
  • Ah, yonder worthies might be willing
  • To come,—an idle hour to spend.
  • And in my heart right well I love them.
  • But—meat and drink how should I give them?

I. x. 11.

A WIDOW’S SORROW AND DEVOTION.

• • The creeper† grows, and wraps the shrubs,
  • Convolvulus the moorland hides.—
  • My well-beloved no more is near;
  • Who with the lone‡ one now abides?
• • The creeper grows, and wraps the thorns,
  • Convolvulus the grave o’ergrows.—
  • My well-beloved no more is near;
  • Who with the lone one takes repose?
• • O pillow of horn,§ so beautiful!
  • O figured coverlet, so gay!
  • My well-beloved no more is near;
  • Who with the lone one waits for day?
• • Through summer day,
  • Through winter night,
  • Long years will pass, and then myself
  • Will take to his abode my flight.*
• • Through winter night,
  • Through summer day,
  • Long years will pass, and then myself
  • Will to his dwelling wing my way.

I. x. 12.

MIND NOT IDLE TALES.

• • Who, a-gathering mouse-ear fungus,
  • Gathers it on Shau-yang’s crest?—†
  • People’s stories are but fiction,
  • And on no foundation rest.
  • Put them from thee, put them from thee;
  • Fictions are they, and untrue;
  • Tales invented by the people,—
  • Tush! what can they do?
• • Who, a-gathering in the rue-leaf,
  • Gathers it at Shau-yang’s base?—†
  • People’s stories are but fiction,
  • Ne’er agree they with the case.
  • Put them from thee, put them from thee;
  • Fictions are they, and untrue;
  • Tales invented by the people,—
  • Tush! what can they do?
• • Who, that goes a-gathering parsley,
  • East of Shau-yang ever went?—*
  • People’s stories are but fiction,
  • And are all-inconsequent.
  • Put them from thee, put them from thee;
  • Fictions are they, and untrue;
  • Tales invented by the people,—
  • Tush! what can they do?

[* ]One of the oldest and greatest of the feudal States. Its name was at an early date,—earlier perhaps than that of these poems,—changed to Tsin, the latter taken from the river Tsin, which flowed to the south of it. It lay in the present province of Shan-si.

[† ]For the time of the appearance of the cricket in the house, see the Odes of Pin, I. xv. 1, verse 5.

[* ]Here is an instance where the introductory lines seem to have absolutely no connection with the subject, and only supply words to rhyme with.

[* ]Ch’âu, lord of Tsin (bc 744-738) had handed over to his uncle Hwan the important city of K‘iu-yuh; and the growing popularity of the latter led to a conspiracy by which it was sought to bring the whole State under his rule. The above is the song of the secret followers of Hwan, addressed to one of his captains.

[† ]i.e., the power of Ch‘âu is greatly weakened.

[‡ ]The robe described in the two first stanzas is the sacrificial robe of a ruling prince.

[§ ]Yuh is the K‘iu-yuh mentioned above.

[∥ ]Kâu was another city in the vicinity.

[* ]Supposed to refer to Hwan-shuh (see last Ode), and his house.

[† ]The pepper-plant is in China an emblem of prolificness; but it may be that this Ode originally suggested it. It might even, taken with the last Ode, refer simply to the number of Hwan’s constituents.

[‡ ]Why unexpected is a question not yet settled. All that the Ancient Preface says is that the piece is directed against the disorders of the State, and that owing to such disorders it was impossible for the people to marry at the proper season, i.e. in the Spring.

The allusion to the fuel-binding may have some reference to the bonds of wedlock; but it is perhaps more probable that both this and the allusion to the Three Stars (if these are the three prominent ones in Orion, visible there in the 10th month) simply express the season of the year,—winter.

[* ]Lit., at an angle. The three positions in the stanzas seem to point to the time of night—first high, then declining, and lastly setting.

[† ]The contrast should be noted.

[* ]This is one of the most perplexing pieces. In the Ancient Preface we are told that it is directed against the times, and that the people of Tsin thus stigmatized those who were in exalted positions and who failed to show compassion to them. But the question is, to whom is it addressed? I cannot but agree with Victor von Strauss in his opinion that the people are appealing to the ruler to make some change in his own interests. There is then some sense in the 3rd and 4th lines.

[† ]So, according to the Urh-ya.

[* ]Said to have been written in a time of incessant warfare, when of course agriculture was neglected and the parents left to live as they could.

[† ]The fluttering of the birds would seem to represent the restless movements of the army, and also, as these particular birds were not wont to light on trees, having no hind-claws, their difficulty in doing so is an apt image of the peasant engaged in soldiering.

[* ]Duke Wu, the grandson of Hwan of K‘iu-yuh (see Ode 3), having become, in the year 678 bc, complete master in the State of Tsin, sent to the king some of his ill-gotten treasures as a bribe, and was thereupon invested legally with the rulership.

[† ]Seven of the ten royal orders were worn by a feudal prince in his own State; six when he was serving at Court as the king’s minister.

The opening lines show the arrogance of the man. He speaks as already potentially possessing the authority which he demands.

[‡ ]Tsze for T‘ien tsze, Son of Heaven. So Chu-Hi. The king was Li, alias Hi (bc 681-676).

[§ ]Originally supposed to be a satire on Duke Wu (see last Ode), who dwelt by himself and would not entertain the worthy men around him,—a view now given up.

[∥ ]An image of the writer himself.

[* ]These last lines do not rhyme in the original.

[† ]The Kŏ. These lines seem to point to conjugal affection, or protection.

[‡ ]“The lone one” might mean either the dead husband or the widow.

[§ ]It is usual still in China to use hard pillows of wood or other material, upon which the upper part of the neck rests without disarranging the elaborately dressed hair.

[* ]The word (kwai) is used, as if the bridal journey was to be taken over again.

[† ]On this particularly barren mountain none of these things ever grew. As likely were they to be found there as that truth should be found in idle gossiping stories. These opening lines may not really be interrogative, but by taking them so the sense becomes more apparent.

[* ]See note on previous page.