KING Wan, it has been seen, had for his capital the city of Fang, from
which his son, king Wû, moved the seat of government to Hâo. In the time
of king Khang, a city was built by the duke
[1. The Khî was a famous river of Wei.
2. Tun-khiû was a well-known place--'the mound or height of Tun'-south
of the Wei.
'Fû-kwan must have been the place where the man lived, according to Kû.
Rather, it must have been a pass (Fû-kwan may mean 'the gate or pass of
Fû'), through which he would come, and was visible from near the
residence of the woman.
4 Ying tâ observes that the man had never divined about the matter, and
said that he had done so only to complete the process of seduction. The
critics dwell on the inconsistency of divination being resorted to in
such a case:--'Divination is proper only if used in reference to what is
right and moral.']
of Kâu, near the present Lo-yang, and called 'the eastern capital.'
Meetings of the princes of the states assembled there; but the court
continued to be held at Hâo till the accession of king Phing in B.C.
770. From that time, the kings of Kâu sank nearly to the level of the
princes of the states, and the poems collected in their domain were
classed among the 'Lessons of Manners from the States,' though still
distinguished by the epithet 'royal' prefixed to them.
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.
There is no specific mention of the old. capital of Kâu in the piece,
but the schools of Mâo and Kû are agreed in this interpretation, which
is much more likely than any of the others that have been proposed.
There was the millet with its drooping heads; There was the sacrificial
millet coming into blade[1]. Slowly I moved about, In my heart
all-agitated. Those who knew me said I was sad at heart. Those who did
not know me, Said I was seeking for something. O thou distant and azure
Heaven[2]! By what man was this (brought about)[3]?
[1. That is, there where the ancestral temple and other grand buildings
of Hâo had once stood.
2. 'He cried out to Heaven,' says Yen Zhan, 'and told (his distress),
but he calls it distant in its azure brightness, lamenting that his
complaint was not heard.' This is, probably, the correct explanation of
the language. The speaker would by it express his grief that the dynasty
of Kâu and its people were abandoned and uncared for by Heaven.
3. Referring to king Yû, whose reckless course had led to the
destruction of Hâo by the Zung, and in a minor degree to his son, king
Phing, who had subsequently removed to the eastern capital.]
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.
His great carriage rolls along, And his robes of rank glitter like the
young sedge. Do I not think of you? But I am afraid of this officer, and
dare not (fly to you).
While living we may have to occupy different apartments; But, when dead,
we shall share the same grave. If you say that I am not sincere, By the
bright sun I swear that I am[1].