The Shih King, or, Book of Poetry Part 3

The sovereigns of the dynasty of Shang who occupied the throne from B.C.

1766 to 1123. They traced their lineage to Hsieh, appears in the Shu as Minister of Instruction to Shun. By Yao or by Shun, Hsieh was invested with the princ.i.p.ality of Shang, corresponding to the small department which is so named in Shen-hsi. Fourteenth in descent from him came Thien-Yi, better known as Khang Thang, or Thang the Successful, who dethroned the last descendant of the line of Hsia, and became the founder of a new dynasty. We meet with him first at a considerable distance from the ancestral fief (which, however, gave name to the dynasty), having as his capital the southern Po, which seems correctly referred to the present district of Shang-khiu, in the department of Kwei-teh, Ho-nan. Among the twenty-seven sovereigns who followed Thang, there were three especially distinguished:--Thai Kia, his grandson and successor (B.C. 1753 to 1721), who received the t.i.tle of Thai Zung; Thai Mau (B.C. 1637 to 1563), canonized as Kung Zung; and Wu-ting (B.C. 1324 to 1266), known as Kao Zung. The shrines of these three sovereigns and that of Thang retained their places in the ancestral temple ever after they were first set up and if all the sacrificial odes of the dynasty had been preserved, most of them would have been in praise of one or other of the four. But it so happened that at least all the odes of which Thai Zung was the subject were lost; and of the others we have only the small portion that has been mentioned above.

Of how it is that we have even these, we have the following account in the Narratives of the States, compiled, probably, by a contemporary of Confucius. The count of Wei was made duke of Sung by king Wu of Kau, as related in the Shu, V, viii, there to continue the sacrifices of the House of Shang; but the government of Sung fell subsequently into disorder, and the memorials of the dynasty were lost. In the time of duke Tai (B.C. 799 to 766), one of his ministers, Kang-khao, an ancestor of Confucius, received from the Grand Music-Master at the court of Kau twelve of the sacrificial odes of Shang with which he returned to Sung, where they were used in sacrificing to the old Shang kings. It is supposed that seven of these were lost subsequently, before the collection of the s.h.i.+h was formed.

ODE 1. THE Na [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.

We cannot tell by which of the kings of Shang the sacrifice here referred to was first performed. He is simply spoken of as 'a descendant of Thang.' The ode seems to have been composed by some one, probably a member of the royal House, who had taken part in the service.

How admirable! how complete! Here are set our hand-drums and drums. The drums resound harmonious and loud, To delight our meritorious ancestor [2].

The descendant of Thang invites him with this music, That he may soothe us with the realization of our thoughts[3]. Deep is the sound of our hand-

[1. The piece is called the Na, because a character so named is an important part of the first line. So generally the pieces in the s.h.i.+h receive their names from a character or phrase occurring in them. This point will not be again touched on.

2. The 'meritorious ancestor' is Thang. The sacrifices of the Shang dynasty commenced with music; those of the Kau with libations of fragrant spirits;--in both cases with the same object, to attract the spirit, or spirits, sacrificed to, and secure their presence at the service. Khan Hao (Ming dynasty) says, 'The departed spirits hover between heaven and earth, and sound goes forth, filling the region of the air. Hence in sacrificing, the people of Yin began with a performance of music.'

3. The Li Ki, XXIV, i, parr. 2, 3, tells us, that the sacrificer, as preliminary to the service, had to fast for some days, and to think of the person of his ancestor,--where he had stood and sat, how he had smiled and spoken, what had been his cherished aims, pleasures, and delights; and on the third day he would have a complete image of him in his mind's eye. Then on the day of sacrifice, when he entered the temple, he would seem to see him in his shrine, and to hear him, as he went about in the discharge of the service. This line seems to indicate the realization of all this.]

drums and drums; Shrilly sound the flutes; All harmonious and blending together, According to the notes of the sonorous gem. Oh! majestic is the descendant of Thang; Very admirable is his music.

The large bells and drums fill the ear; The various dances are grandly performed[1]. We have the admirable visitors[2], who are pleased and delighted.

From of old, before our time, The former men set us the example;--How to be mild and humble from morning to night, And to be reverent in discharging the service.

May he regard our sacrifices of winter and autumn[3], (Thus) offered by the descendant of Thang!

ODE 2. THE LIEH Zu.

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 a.s.sISTING PRINCES.

Neither can we tell by which of the kings of Shang this ode was first used. Ku Hsi says that the object of the sacrifice was Thang. The Preface a.s.signs it to Thai Mau, the Kung Zung, or second of the three 'honoured Ones.' But there is not a

[1. Dancing thus entered into the service as an accompaniment of the music. Two terms are employed; one denoting the movements appropriate to a dance Of war, the other those appropriate to a dance of peace.

2. The visitors would be the representatives of the lines of Hsia, Shun, and Yao.

3. Two of the seasonal sacrifices are thus specified, by synecdoche, for all the four.]

word in praise of Fung Zung, and the 'meritorious ancestor' of the first line is not to be got over. Still more clearly than in the case of the former ode does this appear to have been made by some one who had taken part in the service, for in line 4 he addresses the sacrificing king as 'you.'

Ah! ah! our meritorious ancestor! Permanent are the blessings coming from him, Repeatedly conferred without end;--They have come to you in this place.

The clear spirits are in our vessels, And there is granted to us the realization of our thoughts. There are also the well-tempered soups, Prepared beforehand, with the ingredients rightly proportioned. By these offerings we invite his presence, without a word, Without (unseemly) contention (among the wors.h.i.+ppers). He will bless us with the eyebrows of longevity, With the grey hair and wrinkled face in unlimited degree.

With the naves of their wheels bound with leather, and their ornamented yokes, With the eight bells at their horses' bits all tinkling, (The princes) come to a.s.sist at the offerings[1]. We have received the appointment in all its greatness, And from Heaven is our prosperity sent down, Fruitful years of great abundance. (Our ancestor) will come and enjoy (our offerings), And confer on us happiness without limit.

May he regard our sacrifices of winter and autumn, (Thus) offered by the descendant of Thang!

[1. These lines are descriptive of the feudal princes, who were present and a.s.sisted at the sacrificial service. The chariot of each was drawn by four horses yoked abreast, two insides and two outsides, on each side of the bits of which small bells were attached.]

ODE 3. THE HSuAN NIaO

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

If this ode were not intended to do honour to Wu-ting, the Kao Zung of Shang, we cannot account for the repeated mention of him in it. Ku Hsi, however, in his note on it, says nothing about Wu-ting, but simply that the piece belonged to the sacrifices in the ancestral temple, tracing back the line of the kings of Shang to its origin, and to its attaining the sovereignty of the kingdom. Not at all unlikely is the view of Kang Hsuan, that the sacrifice was in the third year after the death of Wu-ting and offered to him in the temple of Hsieh, the ancestor of the Shang dynasty.

Heaven commissioned the swallow, To descend and give birth to (the father of our) Shang[1]. (His descendants) dwelt in the land of Yin, and became great. (Then) long ago G.o.d appointed the martial Thang, To regulate the boundaries throughout the four quarters (of the kingdom).

(In those) quarters he appointed the princes, And grandly possessed the nine regions[2]. The

[1. The father of Shang is Hsieh, who has already been mentioned. The mother of Hsieh was a daughter of the House of the ancient state of Sung, and a concubine of the ancient ruler Khu (B.C. 2435). According to Mao, she accompanied Khu, at the time of the vernal equinox, when the swallow made its appearance, to sacrifice and pray to the first match-maker, and the result was the birth of Hsieh. Sze-ma Khien and Kang make Hsieh's birth more marvellous:--The lady was bathing in some open place, when a swallow made its appearance, and dropt an egg, which she took and swallowed; and from this came Hsieh. The editors of the imperial edition of the s.h.i.+h, of the present dynasty, say we need not believe the legends;--the important point is to believe that the birth of Hsieh was specially ordered by Heaven.

2 'The nine regions' are the nine provinces into which Yu divided the kingdom.]

first sovereign of Shang[1] Received the appointment without any element of instability in it, And it is (now) held by the descendant of Wu-ting [2].

The descendant of Wu-ting Is a martial sovereign, equal to every emergency. Ten princes, (who came) with their dragon-emblazoned banners, Bear the large dishes of millet.

The royal domain of a thousand li Is where the people rest; But the boundaries that reach to the four seas commence there.

From the four seas [3] they come (to our sacrifices); They come in mult.i.tudes. King has the Ho for its outer border [4]. That Yin[5] should have received the appointment (of Heaven) was entirely right;--(Its sovereign) sustains all its dignities.

ODE 4. THE KHANG Fa.

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

It does not appear on occasion of what sacrifice this piece was made.

The most probable view is that of Mao, that it was the

[1. That is, Thang.

2. If this ode were used, as Mang supposes, in the third year after Wu-ting's death, this ' descendant' would be his son Zu-kang, B.C. 1265 to 1259.

3. This expression, which occurs also in the Shu, indicates that the early Chinese believed that their country extended to the sea, east, west, north, and south.

4. Ku Hsi Says he did not understand this line; but there is ground in the Zo Kwan for our believing that King was the name of a hill in the region where the capital of Shang was.

5. We saw in the Shu that the name Shang gave place to Yin after the time of Pan-kang, B.C. 1401 to 1374. Wu-ting's reign was subsequent to that of Pan-kang.]