The Shih King, or, Book of Poetry Part 20

By the Fang-water grows the white millet[1];--Did not king Wu show wisdom in his employment of officers? He would leave his plans to his descendants, And secure comfort and support to his son. A sovereign true was king Wu!

The Second Decade, or that of Shang Min.

ODE 1. THE SHANG MIN.

THE LEGEND OF HaU-Ki:--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 KaU.

Of Hau-ki there is some notice on the tenth ode of the first decade of the Sacrificial Odes of Kau. To him the kings of Kau traced their lineage. Of Kiang Yuan, his mother, our knowledge is very scanty. It is said that she was a daughter of the House of Thai, which traced its lineage up to Shan-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 Kau surname was Ki, he must have been one of the descendants of Hw.a.n.g Ti.

The first birth of (our) people[2] Was from Kiang Yuan. How did she give birth to (our) people She had presented a pure offering and sacrificed[3],

[1. 'The white millet,' a valuable species, grown near the Fang, suggests to the writer the idea of all the men of ability whom Wu collected around him.

2. Our 'people' is of course the people of Kau. The whole piece is about the individual from whom the House of Kau sprang, of which were the kings of the dynasty so called.

3. To whom Kiang Yuan sacrificed and prayed we are not told, but I receive the impression that it was to G.o.d,--see the next stanza,--and that she did so all alone with the special object which is mentioned.]

That her childlessness might be taken away. She then trod on a toe-print made by G.o.d, and was moved[1], In the large place where she rested. She became pregnant; she dwelt retired; She gave birth to, and nourished (a son), Who was Hau-ki.

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 G.o.d 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[2]. 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, Hau-ki began to wail. His cry was long and loud, So that his voice filled the whole way[2].

[1. The 'toe-print made by G.o.d' 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 a.s.signing a praeternatural birth to the father of the House of Shang.

2 It does not appear from the ode who exposed the infant to these various perils; nor did Chinese tradition ever fas.h.i.+on any story on the subject. Mao makes the exposure to have been made by Mang Yuan's husband, dissatisfied with what had taken place; Kang, by the mother herself, to show the more the wonderful character of her child. Readers will compare the accounts with the Roman legends about Romulus and Remus, their mother and her father; but the two legends differ according to the different characters, of the Chinese and Roman peoples.]

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 Hau-ki Proceeded on the plan of helping (the growth).

Having cleared away the thick gra.s.s, 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 Thai[1].

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[1].

And how as to our sacrifices (continued from him)?

[1. Hau-ki's mother, we have seen, was a princess of Thai, in the present district of Wu-kung, Khien Kau, Shen-hsi. This may have led to his appointment to that princ.i.p.ality, and the transference of the lords.h.i.+p from Kiangs to Kis. Evidently he was appointed to that dignity for his services in the promotion of agriculture. Still be has not displaced the older Shan-nung, with whom on his father's side he had a connexion, as 'the Father of Husbandry.'

2. This is not to be understood of sacrifice in general, as if there had been no such thing before Hau-ki; but of the sacrifices of the of House of Kau,--those in the ancestral temple and others,--which began with him as its great ancestor.]

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[1]; 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[2]; We offer roast flesh and broiled:--And thus introduce the coming year[3].

We load the stands with the offerings, The stands both of wood and of earthenware. As soon as the fragrance ascends, G.o.d, well pleased, smells the sweet savour. Fragrant it is, and in its due season[4]. Hau-ki founded our sacrifices, And no one, we presume, has given occasion for blame or regret in regard to them, Down to the present day.

ODE 2. THE HSIN WEI.

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. Ku Hsi interprets it of the feast, given by, the

[1. That is, we divine about the day, and choose the officers to take part in the service.

2. A sacrifice was offered to the spirit of the road on commencing a journey, and we see here that it was offered also in connexion with the king's going to the ancestral temple or the border altar.

3. It does not appear clearly what sacrifices the poet had in view here.

I think they must be all those in which the kings of Kau appeared as the princ.i.p.als or sacrificers. The concluding line is understood to intimate that the kings were not to forget that a prosperous agriculture was the foundation of their prosperity.

4. In this stanza we have the peculiar honour paid to Kau-ki by his descendants at one of the great border sacrifices to G.o.d,--the same to which the last ode in the first decade of the Sacrificial Odes of Kau belongs.]

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[1]. Closely related are brethren; Let none be absent, let all be near. For some there are mats spread; For some there are given Stools [2].

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

[1. In the rushes growing up densely from a common root we have an emblem of brothers all sprung from the same ancestor; and in the plants developing. so finely, when preserved from injury, an emblem of the happy fellows.h.i.+ps of consanguinity, when nothing is allowed to interfere with mutual confidence and good, feeling.

2. In a previous note I have said that chairs and tables had not come into use in those early times. Guests sat and feasts were spread on mats on the floor; for the aged, however, stools were. placed on which they could lean forward.]

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 h.o.a.ry old (among his guests):--That with h.o.a.ry 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.

ODE 3. THE Ki ZUI.

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 fine. Your friends [1], a.s.sisting 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 [2]. For such filial piety, continued without ceasing, There will. ever be conferred blessings upon you.'

What will the blessings be? 'That along the pa.s.sages 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).'