James Legge

ODE 1. THE NÂ [1].

APPROPRIATE TO A SACRIFICE TO THANG, THE FOUNDER OF THE SHANG DYNASTY, DWELLING ESPECIALLY ON THE MUSIC AND THE REVERENCE WITH WHICH THE SACRIFICE WAS PERFORMED.

ODE 2. THE LIEH ZÛ.

PROBABLY LIKE THE LAST ODE, APPROPRIATE TO A SACRIFICE TO THANG, DWELLING ON THE SPIRITS, THE SOUP, AND THE GRAVITY OF THE SERVICE, AND ON THE ASSISTING PRINCES.

ODE 3. THE HSÜAN NIÂO

APPROPRIATE TO A SACRIFICE IN THE ANCESTRAL TEMPLE OF SHANG;--INTENDED SPECIALLY TO DO HONOUR TO THE KING WÛ-TING.

ODE 4. THE KHANG FÂ.

CELEBRATING HSIEH, THE ANCESTOR OF THE HOUSE OF SHANG; HSIANG-THÛ, HIS GRANDSON; THANG, THE FOUNDER OF THE DYNASTY; AND Î-YIN, THANG'S CHIEF MINISTER AND ADVISER.

ODE 5. THE YIN WÛ.

CELEBRATING THE WAR OF WÛ-TING AGAINST KING-KHÛ, ITS SUCCESS, AND THE GENERAL HAPPINESS AND VIRTUE OF HIS REIGN;--MADE, PROBABLY, WHEN A SPECIAL AND PERMANENT TEMPLE WAS BUILT FOR HIM AS THE 'HIGH AND HONOURED' KING OF SHANG.

The First Decade, or that of Khing Miâo.

The Second Decade, or that of Khan Kung.

The Third Decade, or that of Min Yü Hsiâo Dze.

ODE 3. THE PHAN SHUI.

IN PRAISE OF SOME MARQUIS OF LÛ, CELEBRATING HIS INTEREST IN THE STATE COLLEGE, WHICH HE HAD, PROBABLY, REPAIRED, TESTIFYING HIS VIRTUES, AND AUSPICING FOR HIM A COMPLETE TRIUMPH OVER THE TRIBES OF THE HWÂI, WHICH WOULD BE CELEBRATED IN THE COLLEGE.

ODE 4. THE PÎ KUNG.

IN PRAISE OF DUKE HSÎ, AND AUSPICING FOR HIM A MAGNIFICENT CAREER OF SUCCESS, WHICH WOULD MAKE-LÛ ALL THAT IT HAD EVER BEEN:--WRITTEN, PROBABLY, ON AN OCCASION WHEN HSÎ HAD REPAIRED THE TEMPLES OF THE STATE, OF WHICH PIOUS ACT HIS SUCCESS WOULD BE THE REWARD.

ODE 5, STANZA 1. THE FÂ MÛ.

THE FÂ MÛ IS A FESTAL ODE, WHICH WAS SUNG AT THE ENTERTAINMENT OF FRIENDS;--INTENDED TO CELEBRATE THE DUTY AND VALUE OF FRIENDSHIP, EVEN TO THE HIGHEST.

ODE 6. THE THIEN PÂO.

A FESTAL ODE, RESPONSIVE TO ANY OF THE FIVE THAT PRECEDE IT. THE KING'S OFFICERS AND GUESTS, HAVING BEEN FEASTED BY HIM, CELEBRATE HIS PRAISES, AND DESIRE FOR HIM THE BLESSING OF HEAVEN AND HIS ANCESTORS.

ODE 9, STANZA 4. THE TÎ TÛ.

THE TÎ TÛ IS AN ODE OF CONGRATULATION, INTENDED FOR THE MEN WHO HAVE RETURNED FROM MILITARY DUTY AND SERVICE ON THE FRONTIERS.

ODE 5, STANZAS 5 TO 9. THE SZE KAN.

THE SZE KAN WAS, PROBABLY MADE FOR A FESTIVAL ON THE COMPLETION OF A PALACE; CONTAINING A DESCRIPTION OF IT, AND PROCEEDING TO GOOD WISHES FOR THE BUILDER AND HIS POSTERITY. THE STANZAS HERE GIVEN SHOW HOW DIVINATION WAS RESORTED TO FOR THE INTERPRETATION OF DREAMS.

ODE 6, STANZA 4. THE WÛ YANG.

THE WÛ YANG IS SUPPOSED TO CELEBRATE THE LARGENESS AND EXCELLENT CONDITION OF KING HSÜAN'S FLOCKS AND HERDS. THE CONCLUDING STANZA HAS REFERENCE TO THE DIVINATION OF THE DREAMS OF HIS HERDSMEN.

ODE 7. THE KIEH NAN SHAN.

A LAMENTATION OVER THE UNSETTLED STATE OF THE KINGDOM DENOUNCING THE INJUSTICE AND NEGLECT OF THE CHIEF MINISTER, BLAMING ALSO THE CONDUCT OF THE KING, WITH APPEALS TO HEAVEN, AND SEEMINGLY CHARGING IT WITH CRUELTY AND INJUSTICE.

ODE 8, STANZAS 4, 5, AND 7. THE KANG YÜEH.

THE KANG YÜEH IS, LIKE THE PRECEDING ODE, A LAMENTATION OVER THE MISERIES OF THE KINGDOM, AND THE RUIN COMING ON IT; WITH A SIMILAR, BUT MORE HOPEFULLY EXPRESSED, APPEAL TO HEAVEN, 'THE GREAT GOD.'

ODE 9. THE SHIH YÜEH KIH KIÂO.

THE LAMENTATION OF AN OFFICER OVER THE PRODIGIES CELESTIAL AND TERRESTRIAL, ESPECIALLY AN ECLIPSE OF THE SUN, THAT WERE BETOKENING THE RUIN OF KÂU. HE SETS FORTH WHAT HE CONSIDERED TO BE THE TRUE CAUSES OF THE PREVAILING MISERY, WHICH WAS BY NO MEANS TO BE CHARGED ON HEAVEN.

ODE 10, STANZAS I AND 3. THE YÜ WÛ KANG.

THE WRITER OF THIS PIECE MOURNS OVER THE MISERABLE STATE OF THE KINGDOM, THE INCORRIGIBLE COURSE OF THE KING, AND OTHER EVILS, APPEALING ALSO TO HEAVEN, AND SURPRISED THAT IT ALLOWED SUCH THINGS TO BE.

ODE 1, STANZAS 1, 2, AND 3. THE HSIÂO MIN.

A LAMENTATION OVER THE RECKLESSNESS AND INCAPACITY OF THE KING AND HIS COUNSELLORS. DIVINATION HAS BECOME OF NO AVAIL, AND HEAVEN IS DESPAIRINGLY APPEALED TO.

ODE 2, STANZAS I AND 2. THE HSIÂO YÜAN.

SOME OFFICER IN A TIME OF DISORDER AND MISGOVERNMENT URGES ON HIS BROTHERS THE DUTY OF MAINTAINING THEIR OWN VIRTUE, AND OF OBSERVING THE GREATEST CAUTION.

ODE 3, STANZAS 1 AND 3. THE HSIÂO PAN.

THE ELDEST SON AND HEIR-APPARENT OF KING YÛ BEWAILS HIS DEGRADATION, APPEALING TO HEAVEN AS TO HIS INNOCENCE, AND COMPLAINING OF ITS CASTING HIS LOT IN SUCH A TIME.

ODE 4, STANZA 1. THE KHIÂO YEN.

SOME ONE, SUFFERING FROM THE KING THROUGH SLANDER, APPEALS TO HEAVEN, AND GOES ON TO DWELL ON THE NATURE AND EVIL OF SLANDER.

ODE 6, STANZAS 5 AND 6. THE HSIANG PO.

A EUNUCH, HIMSELF THE VICTIM OF SLANDER, COMPLAINS OF HIS FATE, AND WARNS AND DENOUNCES HIS ENEMIES; APPEALING AGAINST THEM, AS HIS LAST RESORT, TO HEAVEN.

ODE 9. THE TÂ TUNG.

AN OFFICER OF ONE OF THE STATES OF THE EAST DEPLORES THE EXACTIONS MADE FROM THEM BY THE GOVERNMENT, COMPLAINS OF THE FAVOUR SHOWN TO THE WEST, CONTRASTS THE MISERY OF THE PRESENT WITH THE HAPPINESS OF THE PAST, AND APPEALS TO THE STARS OF HEAVEN IDLY BEHOLDING THEIR CONDITION.

ODE 3, STANZAS 1, 4, AND 5. THE HSIÂO 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.

ODE 5. THE KHÛ ZHZE.

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

ODE 6. THE HSIN NAN SHAN.

HUSBANDRY TRACED TO ITS FIRST AUTHOR; DETAILS ABOUT IT, GOING ON TO THE SUBJECT OF SACRIFICES TO ANCESTORS.

ODE 7. THE PHÛ THIEN.

PICTURES OF HUSBANDRY, AND SACRIFICES CONNECTED WITH IT. HAPPY UNDERSTANDING BETWEEN THE PEOPLE AND THEIR SUPERIORS.

ODE 8. THE TÂ THIEN.

FURTHER PICTURES OF HUSBANDRY, AND SACRIFICES CONNECTED WITH IT.

ODE 1, STANZA 1. THE SANG HÛ.

THE KING, ENTERTAINING THE CHIEF AMONG THE FEUDAL PRINCES, EXPRESSES HIS ADMIRATION OF THEM, AND GOOD WISHES FOR THEM.

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

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

ODE 5, STANZAS 1 AND 2. THE PO HWÂ.

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

ODE 1. THE WAN WANG.

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

ODE 2. THE TÂ MING.

HOW THE APPOINTMENT OF HEAVEN OR GOD CAME FROM HIS FATHER TO KING WAN, AND DESCENDED TO HIS SON, KING WÛ, WHO OVERTHREW THE DYNASTY OF SHANG BY HIS VICTORY AT MÛ; CELEBRATING ALSO THE MOTHER AND WIFE OF KING WAN.

ODE 3. THE MIEN.

SMALL BEGINNINGS AND SUBSEQUENT GROWTH OF THE HOUSE OF KÂU IN KÂU. ITS REMOVAL FROM PIN UNDER THAN-FÛ, WITH ITS FIRST SETTLEMENT IN KÂU, WITH THE PLACE THEN GIVEN TO THE BUILDING OF THE ANCESTRAL TEMPLE, AND THE ALTAR TO THE SPIRITS OF THE LAND. CONSOLIDATION OF ITS FORTUNES BY KING WAN.

ODE 4, STANZAS I AND 2. THE YÎ PHO.

IN PRAISE OF KING WAN, CELEBRATING HIS INFLUENCE, DIGNITY IN THE TEMPLE SERVICES, ACTIVITY, AND CAPACITY TO RULE.

ODE 5. THE HAN LÛ.

IN PRAISE OF THE VIRTUE OF KING WAN, BLESSED BY HIS ANCESTORS, AND RAISED TO THE HIGHEST DIGNITY WITHOUT' SEEKING OF HIS OWN.

ODE 6. THE SZE KÂI.

THE VIRTUE OF WAN, WITH HIS FILIAL PIETY AND CONSTANT REVERENCE, AND THEIR WONDERFUL EFFECTS. THE EXCELLENT CHARACTER OF HIS MOTHER AND WIFE.

ODE 7. THE HWANG Î.

SHOWING THE RISE OF THE HOUSE OF KÂU TO THE SOVEREIGNTY OF THE KINGDOM THROUGH THE FAVOUR OF GOD, THE ACHIEVEMENTS OF KINGS THÂI AND KÎ, AND ESPECIALLY OF KING WAN.

ODE 9. THE HSIÂ WÛ.

IN PRAISE OF KING WÛ, WALKING IN THE WAYS OF HIS FOREFATHERS, AND BY HIS FILIAL PIETY SECURING THE THRONE TO HIMSELF AND HIS POSTERITY.

ODE 10. THE WAN WANG YÛ SHANG.

THE PRAISE OF KINGS WAN AND WÛ:-HOW THE FORMER DISPLAYED HIS MILITARY PROWESS ONLY TO SECURE THE TRANQUILLITY OF THE PEOPLE; AND HOW THE LATTER, IN ACCORDANCE WITH THE RESULTS OF DIVINATION, ENTERED IN HIS NEW CAPITAL OF HÂO, INTO THE SOVEREIGNTY OF THE KINGDOM WITH THE SINCERE GOOD WILL OF ALL THE PEOPLE.

ODE 1. THE SHANG MIN.

THE LEGEND OF HÂU-KÎ:--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 KÂU.

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.

ODE 3. THE KÎ 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.

ODE 4. THE HÛ Î.

AN ODE APPROPRIATE TO THE FEAST GIVEN TO THE PERSONATORS OF THE DEPARTED, ON THE DAY AFTER THE SACRIFICE IN THE ANCESTRAL TEMPLE.

ODE 5, STANZA 1. THE KIÂ LO.

IN PRAISE OF SOME KING, WHOSE VIRTUE SECURED TO HIM THE FAVOUR OF HEAVEN.

ODE 8. THE KHÜAN Â.

ADDRESSED, PROBABLY, BY THE DUKE OF SHÂO TO KING KHANG, DESIRING FOR HIM LONG PROSPERITY, AND CONGRATULATING HIM, IN ORDER TO ADMONISH HIM, ON THE HAPPINESS OF HIS PEOPLE, THE NUMBER OF HIS ADMIRABLE OFFICERS, AND THE AUSPICIOUS OMEN ARISING FROM THE APPEARANCE OF THE PHNIX.

ODE 9, STANZA 1. THE MIN LÂO.

IN A TIME OF DISORDER AND SUFFERING, SOME OFFICER OF, DISTINCTION CALLS ON HIS FELLOWS TO JOIN WITH HIM TO EFFECT A REFORMATION IN THE CAPITAL, AND PUT AWAY THE PARTIES WHO WERE THE CAUSE OF THE PREVAILING MISERY.

ODE 10. THE PAN.

AN OFFICER OF EXPERIENCE MOURNS OVER THE PREVAILING MISERY; COMPLAINS OF THE WANT OF SYMPATHY WITH HIM SHOWN BY OTHER OFFICERS; ADMONISHES THEM, AND SETS FORTH THE DUTY REQUIRED OF THEM, ESPECIALLY IN THE ANGRY MOOD IN WHICH IT MIGHT SEEM THAT HEAVEN WAS.

ODE 1. THE TANG.

WARNINGS, SUPPOSED TO BE ADDRESSED TO KING LÎ, ON THE ISSUES OF THE COURSE WHICH HE WAS PURSUING, SHOWING THAT THE MISERIES OF THE TIME AND THE IMMINENT DANGER OF RUIN WERE TO BE ATTRIBUTED, NOT TO HEAVEN, BUT TO HIMSELF AND HIS MINISTERS.

ODE 2. THE YÎ.

CONTAINING VARIOUS COUNSELS WHICH DUKE WÛ OF WEI MADE TO ADMONISH HIMSELF, WHEN HE WAS OVER HIS NINETIETH YEAR; ESPECIALLY ON THE DUTY OF A RULER TO BE CAREFUL OF HIS OUTWARD DEMEANOUR, FEELING THAT HE IS EVER UNDER THE INSPECTION OF SPIRITUAL BEINGS, AND TO RECEIVE WITH DOCILITY INSTRUCTIONS DELIVERED TO HIM.

ODE 3, STANZAS 1, 2, 3, 4, AND 7. THE SANG ZÂU.

THE WRITER MOURNS OVER THE MISERY AND DISORDER OF THE TIMES, WITH A VIEW TO REPREHEND THE MISGOVERNMENT OF KING LÎ, APPEALING ALSO TO HEAVEN TO HAVE COMPASSION.

ODE 4. THE YUN HAN.

KING HSÜAN, ON OCCASION OF A GREAT DROUGHT, EXPOSTULATES WITH GOD AND ALL THE SPIRITS, WHO MIGHT BE EXPECTED TO HELP HIM AND HIS PEOPLE; ASKS THEM WHEREFORE THEY WERE CONTENDING WITH HIM; AND DETAILS THE MEASURES HE HAD TAKEN, AND WAS STILL TAKING, FOR THE REMOVAL OF THE CALAMITY.

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.

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.

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.

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.

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.

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.

ODE 2. THE ZHÂI FAN.

CELEBRATING THE INDUSTRY AND REVERENCE OF A PRINCE'S WIFE, ASSISTING HIM IN SACRIFICING.

ODE 4. THE ZHÂI PIN.

CELEBRATING THE DILIGENCE AND REVERENCE OF THE YOUNG WIFE OF AN OFFICER, DOING HER PART IN SACRIFICIAL OFFERINGS.

ODE 4. THE ZAH YÜEH.

SUPPOSED TO BE THE COMPLAINT AND APPEAL OF KWANG KIANG, A MARCHIONESS OF WEI, AGAINST THE BAD TREATMENT SHE RECEIVED FROM HER HUSBAND.

ODE 15, STANZA 1. THE PEI MAN.

AN OFFICER OF WEI SETS FORTH HIS HARD LOT, THROUGH DISTRESSES AND THE BURDENS LAID UPON HIM, AND HIS SILENCE UNDER IT IN SUBMISSION TO HEAVEN.

ODE 1. THE PAI KÂU.

PROTEST OF A WIDOW AGAINST BEING URGED TO MARRY AGAIN, AND HER APPEAL TO HER MOTHER AND TO HEAVEN.

ODE 3, STANZA 2. THE KÜN-DZE KIEH LÂO.

CONTRAST BETWEEN THE BEAUTY AND SPLENDOUR OF HSÜAN KIANG AND HER VICIOUSNESS.

ODE 6, STANZAS 1 AND 2. THE TING KIH FANG KÛNG.

CELEBRATING THE PRAISE OF DUKE WIN;--HIS DILIGENCE, FORESIGHT, USE OF DIVINATION, AND OTHER QUALITIES.

ODE 4, STANZAS I AND 2. THE MANG.

AN UNFORTUNATE WOMAN, WHO HAD BEEN SEDUCED INTO AN IMPROPER CONNEXION, NOW CAST OFF, RELATES AND BEMOANS HER SAD CASE.

ODE 1, STANZA 1. THE SHÛ-LÎ.

AN OFFICER DESCRIBES HIS MELANCHOLY AND REFLECTIONS ON SEEING THE DESOLATION OF THE OLD CAPITAL OF KAU, MAKING HIS MOAN TO HEAVEN BECAUSE OF IT.

ODE 9, STANZAS 1 AND 3. THE TÂ KÜ.

A LADY EXCUSES HERSELF FOR NOT FLYING TO HER LOVER BY HER FEAR OF A SEVERE AND VIRTUOUS MAGISTRATE, AND SWEARS TO HIS THAT SHE IS SINCERE IN HER ATTACHMENT TO HIM.

ODE, 8, STANZA 1. THE PÂO YÜ.

THE MEN OF ZIN, CALLED OUT TO WARFARE BY THE KING'S ORDER, MOURN OVER THE CONSEQUENT SUFFERING OF THEIR PARENTS, AND LONG FOR THEIR RETURN TO THEIR ORDINARY AGRICULTURAL PURSUITS, MAKING THEIR APPEAL TO HEAVEN.

ODE 11. THE KO SHANG.

A WIFE MOURNS THE DEATH OF HER HUSBAND, REFUSING TO BE COMFORTED, AND DECLARES THAT SHE WILL CHERISH HIS MEMORY TILL HER OWN DEATH.

ODE 6, STANZA 1. THE HWANG NIÂO.

LAMENT FOR THREE WORTHIES OF KHIN, WHO WERE BURIED IN THE SAME GRAVE WITH DUKE MÛ.

ODE 1, STANZA 8. THE KHÎ YÜEH.

DESCRIBING LIFE IN PIN IN THE OLDEN TIME; THE PROVIDENT ARRANGEMENTS THERE TO SECURE THE CONSTANT SUPPLY OF FOOD AND RAIMENT,--WHATEVER WAS NECESSARY FOR THE SUPPORT AND COMFORT OF THE PEOPLE.