little thought the vows we sworeWould some day bind us two no more.”
Many of the Odes deal with warfare, and with the separation of wives from their husbands; others, with agriculture and with the chase, with marriage and feasting. The ordinary sorrows of life are fully represented, and to these may be added frequent complaints against the harshness of officials, one speaker going so far as to wish he were a tree without consciousness, without home, and without family. The old-time theme of “eat, drink, and be merry” is brought out as follows: —
“You have coats and robes,
But you do not trail them;
You have chariots and horses,
But you do not ride in them.
By and by you will die,
And another will enjoy them.
“You have courtyards and halls,
But they are not sprinkled and swept;
You have bells and drums,
But they are not struck.
By and by you will die,
And another will possess them.
“You have wine and food;
Why not play daily on your lute,
That you may enjoy yourself now
And lengthen your days?
By and by you will die,
And another will take your place.”
The Odes are especially valuable for the insight they give us into the manners, and customs, and beliefs of the Chinese before the age of Confucius. How far back they extend it is quite impossible to say. An eclipse of the sun, “an event of evil omen,” is mentioned in one of the Odes as a recent occurrence on a certain day which works out as the 29th August, B.C. 775; and this eclipse has been verified for that date. The following lines are from Legge’s rendering of this Ode: —
“The sun and moon announce evil,
Not keeping to their proper paths.
All through the kingdom there is no proper government,
Because the good are not employed.
For the moon to be eclipsed
Is but an ordinary matter.
Now that the sun has been eclipsed,
How bad it is!”
The rainbow was regarded, not as a portent of evil, but as an improper combination of the dual forces of nature, —
“There is a rainbow in the east,
And no one dares point at it,” —
and is applied figuratively to women who form improper connections.
The position of women generally seems to have been very much what it is at the present day. In an Ode which describes the completion of a palace for one of the ancient princes, we are conducted through the rooms, —
“Here will he live, here will he sit,
Here will he laugh, here will he talk,” —
until we come to the bedchamber, where he will awake, and call upon the chief diviner to interpret his dream of bears and serpents. The interpretation (Legge) is as follows: —
“Sons shall be born to him: —
They will be put to sleep on couches;
They will be clothed in robes;
They will have sceptres to play with;
Their cry will be loud.
They will be resplendent with red knee-covers,
The future princes of the land.
“Daughters shall be born to him: —
They will be put to sleep on the ground;
They will be clothed with wrappers;
They will have tiles to play with.
It will be theirs neither to do wrong nor to do good.
Only about the spirits and the food will they have to think,
And to cause no sorrow to their parents.”
The distinction thus drawn is severe enough, and it is quite unnecessary to make a comparison, as some writers on China have done, between the tile and the sceptre, as though the former were but a dirty potsherd, good enough for a girl. A tile was used in the early ages as a weight for the spindle, and is here used merely to indicate the direction which a girl’s activities should take.
Women are further roughly handled in an Ode which traces the prevailing misgovernment to their interference in affairs of State and in matters which do not lie within their province: —
“A clever man builds a city,
A clever woman lays one low;
With all her qualifications, that clever woman
Is but an ill-omened bird.
A woman with a long tongue
Is a flight of steps leading to calamity;
For disorder does not come from heaven,
But is brought about by women.
Among those who cannot be trained or taught
Are women and eunuchs.”
About seventy kinds of plants are mentioned in the Odes, including the bamboo, barley, beans, convolvulus, dodder, dolichos, hemp, indigo, liquorice, melon, millet, peony, pepper, plantain, scallions, sorrel, sowthistle, tribulus, and wheat; about thirty kinds of trees, including the cedar, cherry, chestnut, date, hazel, medlar, mulberry, oak, peach, pear, plum, and willow; about thirty kinds of animals, including the antelope, badger, bear, boar, elephant, fox, leopard, monkey, rat, rhinoceros, tiger, and wolf; about thirty kinds of birds, including the crane, eagle, egret, magpie, oriole, swallow, and wagtail; about ten kinds of fishes, including the barbel, bream, carp, and tench; and about twenty kinds of insects, including the ant, cicada, glow-worm, locust, spider, and wasp.
Among the musical instruments of the Odes are found the flute, the drum, the bell, the lute, and the Pandæan pipes; among the metals are gold and iron, with an indirect allusion to silver and copper; and among the arms and munitions of war are bows and arrows, spears, swords, halberds, armour, grappling-hooks, towers on wheels for use against besieged cities, and gags for soldiers’ mouths, to prevent them talking in the ranks on the occasion of night attacks.
The idea of a Supreme Being is brought out very fully in the Odes —
“Great is God,
Ruling in majesty.”
Also,
“How mighty is God,
The Ruler of mankind!
How terrible is His majesty!”
He is apparently in the form of man, for in one place we read of His footprint. He hates the oppression of great States, although in another passage we read —
“Behold Almighty God;
Who is there whom He hates?”
He comforts the afflicted. He is free from error. His “Way” is hard to follow. He is offended by sin. He can be appeased by sacrifice: —
“We fill the sacrificial vessels with offerings,
Both
