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dankodes * I found the best option for the weekly reminder emails, via Gmail. The external service options are more involved than our purposes require. Does anyone know anything about how to arrange an Apps Script? Basically all it has to do is tell ten people, on Saturdays, to come and get their juice/poems.
Until someone knows what to do there, I'll send out manual messages weekly. If you'd like to receive these and are not getting them, please let me know.
* If you haven't read it yet, chapter one, on tetrasyllabic shi poetry, in How to Read Chinese Poetry is hugely useful for the Book of Odes, imo.
* Remember you can also look at How to Read Chinese Poetry in Context.
* IF YOU HAVE FRIENDS WHO MIGHT LIKE TO JOIN or have other ideas, please let me know on this post.
* Every week I search the poems' English results to see if I can find any scholarship or neat bits and pop the results in Resources. Here is this week's collection.
**NEXT BATCH MAY 31.**
Until someone knows what to do there, I'll send out manual messages weekly. If you'd like to receive these and are not getting them, please let me know.
* If you haven't read it yet, chapter one, on tetrasyllabic shi poetry, in How to Read Chinese Poetry is hugely useful for the Book of Odes, imo.
* Remember you can also look at How to Read Chinese Poetry in Context.
* IF YOU HAVE FRIENDS WHO MIGHT LIKE TO JOIN or have other ideas, please let me know on this post.
* Every week I search the poems' English results to see if I can find any scholarship or neat bits and pop the results in Resources. Here is this week's collection.
**NEXT BATCH MAY 31.**
245. 生民 - Sheng Min
生民如何、克禋克祀、以弗無子。
履帝武敏歆、攸介攸止、載震載夙、載生載育、時維后稷。
The first birth of [our] people,
Was from Jiang Yuan.
How did she give birth to [our] people?
She had presented a pure offering and sacrificed,
That her childlessness might be taken away.
She then trod on a toe-print made by God, and was moved,
In the large place where she rested.
She became pregnant; she dwelt retired;
She gave birth to, and nourished [a son],
Who was Hou-ji.
誕彌厥月、先生如達、不坼不副、無菑無害。
以赫厥靈、上帝不寧、不康禋祀、居然生子。
When she had fulfilled her months,
Her first-born son [came forth] like a lamb.
There was no bursting, nor rending,
No injury, no hurt; -
Showing how wonderful he would be.
Did not God give her the comfort?
Had He not accepted her pure offering and sacrifice,
So that thus easily she brought forth her son?
誕寘之隘巷、牛羊腓字之。
誕寘之平林、會伐平林。
誕寘之寒冰、鳥覆翼之。
鳥乃去矣、后稷呱矣、實覃實訏、厥聲載路。
He was placed in a narrow lane,
But the sheep and oxen protected him with loving care.
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,
Hou-ji began to wail.
His cry was long and loud,
So that his voice filled the whole way.
誕實匍匐、克歧克嶷、以就口食。
蓺之荏菽、荏菽旆旆、禾役穟穟、麻麥幪幪、瓜瓞唪唪。
When he was able to crawl,
He looked majestic and intelligent.
When he was able to feed himself,
He fell to planting large beans.
The beans grew luxuriantly;
His rows of paddy shot up beautifully;
His hemp and wheat grew strong and close;
His gourds yielded abundantly.
誕后稷之穡、有相之道。
茀厥豐草、種之黃茂。
實方實苞、實種實褎、實發實秀、實堅實好、實穎實栗。
即有邰家室。
The husbandry of Hou-ji,
Proceeded on the plan of helping [the growth].
Having cleared away the thick grass,
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 ear;
It became strong and good;
It hung down, every grain complete; -
And thus he was appointed lord of Tai.
誕降嘉種、維秬維秠、維穈維芑。
恆之秬秠、是穫是畝。
恆之穈芑、是任是負。
以歸肇祀。
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.
誕我祀如何。
或舂或揄、或簸或蹂。
釋之叟叟、烝之浮浮。
載謀載惟、取蕭祭脂、取羝以軷。
載燔載烈、以興嗣歲。
And how as to our sacrifices [to him]?
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; 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;
We offer roast flesh and broiled:
And thus introduce the coming year.
卬盛于豆、于豆于登。
其香始升、上帝居歆。
胡臭亶時、后稷肇祀、庶無罪悔、以迄于今。
We load the stands with the offerings,
The stands both of wood and of earthenware.
As soon as the fragrance ascends,
God, well pleased, smells the sweet savour.
Fragrant is it, and in its due season!
Hou-ji founded the sacrifice,
And no one, we presume, has given occasion for blame or regret in regard to it,
Down to the present day.
Re: 245. 生民 - Sheng Min
She then trod on a toe-print made by God, and was moved,--curious
Buddha like easy birth
very folk taleish survivals
Re: 245. 生民 - Sheng Min
Baike has some interesting discussion about the various myths around Houji. One being the idea of testing babies by abandoning them (stanza 3) as a prototypical hero origin story.
Baike also mentions that since alcohol was not mentioned as a product of the grain, it may not have been invented during the time when Houji lived. (This seems wrong to me... surely alcohol is one of the earliest things humans invent, even before grains are domesticated??)
246. 行葦 - Xing Wei
牛羊勿踐履 。
方苞方體。
維葉泥泥 。
戚戚兄弟 。
莫遠具爾。
或肆之筵。
或授之几。
In thick patches are those rushes, springing by the way (-side);
Let not the cattle and sheep trample them.
Anon they will burst up; anon they will be completely formed,
With their leaves soft and glossy.
Closely related are brethren; -
Let none be absent, let all be near.
For some there are spread mats;
For some there are given stools [besides].
肆筵設席。
授几有緝御。
或獻或酢。
洗爵奠斝。
醓醢以薦。
或燔或灸。
嘉殽脾臄。
或歌或咢。
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 cup, and the guests put theirs down.
Sauces and pickles are brought in,
With roast meat and broiled.
Excellent provisions there are [also] of tripe and cheek;
With singing to lutes, and with drums.
敦弓既堅。
四鍭既鈞。
舍矢既均。
序賓以賢。
敦弓既句。
既挾四鍭。
四鍭如樹。
序賓以不侮。
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 full,
And the four arrows are grasped in the hand.
They go straight to the mark as if planted in it,
And the quests are arranged by the humble propriety of their demeanour.
曾孫維主。
酒醴維醹。
酌以大斗。
以祈黃耇。
黃耇台背。
以引以翼。
壽考維祺。
以介景福。
The distant descendant presides over the feast;
His sweet spirits are strong.
He fills their cups from a measure,
And prays for the hoary old [among his quests]; -
That with hoary 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.
Re: 246. 行葦 - Xing Wei
Another ceremonial archery contest like the one a couple of weeks ago?
Re: 246. 行葦 - Xing Wei
The stools given to some would generally be used by the elderly. It is a small wooden table with short feet.
The etiquette during Zhou dynasty was for the host to wash the cup, then pour wine for the guest, then the guest returns the favor. After drinking in one shot, the cup is placed on the table.
Apparently this poem was quite controversial wrt its theme and background.
247. 既醉 - Ji Jui
君子萬年、介爾景福。
You have made us drink to the full of your spirits;
You have satiated us with your kindness,
May you enjoy, O our lord, myriads of years!
May your bright happiness [ever] be increased!
既醉以酒、爾殽既將。
君子萬年、介爾昭明。
You have made us drink to the full of your spirits;
Your viands were all set out before us.
May you enjoy, O our lord, myriads of years!
May your bright intelligence [ever] be increased!
昭明有融、高朗令終。
令終有俶、公尸嘉告。
May your bright intelligence become perfect,
High and brilliant, leading to a good end!
That good end has [now] its beginning:
The personator of your ancestors announced it in his blessing.
其告維何、籩豆靜嘉。
朋友攸攝、攝以威儀。
What was his announcement?
' [ The offerings in] your dishes of bamboo and wood are clean and fine.
Your friends asisting at the service,
Have done their part with reverent demeanour.
威儀孔時、君子有孝子。
孝子不匱、永錫爾類。
' Your reverent demeanour was altogether what the occasion required,
And not yours only, but that also of your filial son.
For such filial piety, without ceasing,
There will ever be conferred blessing on you.
其類維何、室家之壼。
君子萬年、永錫祚胤。
' What will the blessings be?
That along the passages of your palace,
You shall move for ten thousand years;
And there will be granted to you for ever dignity and posterity.
其胤維何、天被爾祿。
君子萬年、景命有僕。
' How as to your posterity?
Heaven invests you with your dignity,
Yea for ten thousand years,
The bright appointment is attached to your person.
其僕維何、釐爾女士。
釐爾女士、從以孫子。
' How will it be attached?
There is given you a heroic wife.
There is given you a heroic wife,
And from her shall come [the line of] descendants. '
Re: 247. 既醉 - Ji Jui
Heroic and intelligence are both kind of unexpected word choices here.
Re: 247. 既醉 - Ji Jui
I am unsure where Legge gets heroic or intelligence from?? Not in the original text or mentioned in the Baike gloss AFAICT.
248. 鳧鷖 - Fu Yi
爾酒既清、爾殽既馨、公尸燕飲、福祿來成。
The wild-ducks and widgeons are on the King;
The personators of your ancestors feast and are happy.
Your spirits are clear,
Your viands are fragrant;
The personators of your ancestors feast and drink; -
Their happiness and dignity are made complete.
鳧鷖在沙、公尸來燕來宜。
爾酒既多、爾殽既嘉、公尸燕飲、福祿來為。
The wild-ducks and widgeons are on the sand;
The personators of the dead enjoy the feast, their appropriate tribute.
Your spirits are abundant,
Your viands are good;
The personators of your ancestors feast and drink; -
Happiness and dignity lend them their aids.
鳧鷖在渚、公尸來燕來處。
爾酒既湑、爾殽伊脯、公尸燕飲、福祿來下。
The wild ducks and widgeons are on the islets;
The personators of your ancestors feast and enjoy themselves.
Your spirits are strained,
Your viands are in slices;
The personators of your ancestors feast and drink; -
Happiness and dignity descend on them.
鳧鷖在潀、公尸來燕來宗。
既燕于宗、福祿攸降。
公尸燕飲、福祿來崇。
The wild ducks and widgeons are where the waters meet;
The personators of your ancestors feast, and are honoured.
The feast is spread in the ancestral temple,
The place where happiness and dignity descend.
The personators of your ancestors feast and drink; -
Their happiness and dignity are at the highest point.
鳧鷖在亹、公尸來止熏熏。
旨酒欣欣、燔炙芬芬、公尸燕飲、無有後艱。
The wild ducks and widgeons are in the gorge;
The personators of your ancestors rest, full of complacency.
Your fine spirits are delicious,
Your flesh, roast and broiled, is fragrant;
The personators of your ancestors feast and drink; -
No troubles shall be theirs after this.
Re: 248. 鳧鷖 - Fu Yi
Why is it important that the meat is sliced?
Re: 248. 鳧鷖 - Fu Yi
IDK Why Legge translates it as on the King, from the Baike vernacular it is like the birds are in the middle of a river?
The wine is strained to remove the sediment, so it has a meaning of 'clear'.
Do not know why Legge says sliced, it just says dried meat... I guess dried meat is usually sliced?
Baike claims the places the birds land is just a sound change without deep meaning.
249. 假樂 - Jia Le
宜民宜人、受祿于天。
保右命之、自天申之。
Of [our] admirable, amiable, sovereign,
Most illustrious is the excellent virtue.
He orders rightly the people, orders rightly the officers,
And receives his dignity from heaven,
Which protects and helps him, and [confirms] his appointment,
By repeated acts of renewal from heaven.
干祿百福、子孫千億。
穆穆皇皇、宜君宜王。
不愆不忘、率由舊章。
[So] does he seek for the emoluments of dignity, [and obtain] all blessings, -
Thousands and hundreds of thousands of descendants,
Of reverent virtue and admirable character,
Fit to be rulers [of States], fit to be king,
Erring in nothing, forgetful of nothing,
Observing and following the old statutes.
威儀抑抑、德音秩秩。
無怨無惡、率由群匹。
受福無疆、四方之綱。
[May they] manifest all self-restraint in deportment,
And their virtuous fame be without fail!
Without resentments, without dislikes,
[May they] give free course to [the good among] the officers,
Receiving blessing without limit,
And regulating all within the four quarters [of the kingdom]!
之綱之紀、燕及朋友。
百辟卿士、媚于天子。
不解于位、民之攸塈。
Regulating all, and determining each point,
Giving repose to his friends,
All the princes and ministers,
Will love the son of Heaven.
Not idly occupying his office,
The people will find rest in him.
Re: 249. 假樂 - Jia Le
Re: 249. 假樂 - Jia Le
Historical scholars had several thoughts on who the king in question was, but modern scholars think it's about Zhou Xuan wang. It's about the hope and expectations of reviving the dynasty laid upon a young monarch, when there were many internal and external troubles. E.g. to follow the regulations and listen to ministers, which is what led to the previous kings almost destroying Zhou.
However, in the past, many scholars thought this was just a poem full of flattery.
250. 公劉 - Gong Liu
迺裹餱糧、于橐于囊、 思輯用光 。
弓矢斯張、干戈戚揚、爰方啟行。
Of generous devotion to the people was duke Liu,
Unable to rest or take his ease [where he was],
He divided and subdivided the country into fields;
He stored up the produce in the fields and in barns;
He tied up dried meat and grain,
In bottomless bags and in sacks; -
That he might hold [the people] together, and glorify [his tribe].
Then with bows and arrows all ready,
With shields and spears, and axes, large and small,
He commenced his march.
篤公劉、于胥斯原、既庶既繁、既順迺宣、而無永歎。
陟則在巘、復降在原。
何以舟之、維玉及瑤、鞞琫容刀。
Of generous devotion to the people was duke Liu,
He had surveyed the plain [where he was settled];
[The people] were numerous and crowded;
In sympathy with them, he made proclamation [of his contemplated measure],
And there were no perpetual sighings about it
He ascended to the hill-tops;
He ascended again to the plains.
What was it that he carried at his girdle?
Pieces of jade, and yao gems,
And his ornamented scabbard with its sword.
篤公劉、逝彼百泉、瞻彼溥原。
迺陟南岡、乃覯于京。
京師之野、于時處處、于時廬旅、于時言言、于時語語。
Of generous devotion to the people was duke Liu,
He went there to [the place of] the hundred springs,
And saw [around him] the wide plain.
He ascended the ridge on the south,
And looked at a large [level] height,
A height affording space for multitudes.
Here was room to dwell in;
Here might booths be built for strangers;
Here he told out his mind;
Here he entered on deliberations.
篤公劉、于京斯依。
蹌蹌濟濟、俾筵俾几。
既登乃依。
乃造其曹、執豕于牢、酌之用匏。
食之飲之、君之宗之。
Of generous devotion to the people was duke Liu,
When he had found rest on the height,
With his officers all in dignified order,
He caused mats to be spread, with stools upon them;
And they took their places on the mats and leaned on the stools.
He had sent to the herds,
And taken a pig from the pen.
He poured out his spirits into calabashes;
And so he gave them to eat and to drink,
Acknowledged by them as ruler, and honoured.
篤公劉、既溥既長、
既景迺岡、相其陰陽、
觀其流泉、其軍三單。
度其隰原、徹田為糧。
度其夕陽、豳居允荒。
Of generous devotion to the people was duke Liu,
[His territory] being now broad and long,
He determined the points of the heavens by means of the shadows; and then, ascending the ridges,
He surveyed the light and the shade,
Viewing [also] the [course of the] streams and springs.
His armies were three troops;
He measured the marshes and plains;
He fixed the revenue on the system of common cultivation of the fields;
He measured also the fields west of the hills;
And the settlement of Bin became truly great.
篤公劉、于豳斯館。
涉渭為亂、取厲取鍛。
止基迺理、爰眾爰有。
夾其皇㵎、遡其過㵎。
止旅迺密、芮鞫之即。
Of generous devotion to the people was duke Liu,
Having settled in temporary lodging houses in Bin,
He crossed the Wei by means of boats,
And gathered whetstones and iron.
When his settlement was fixed, and all boudaries defined,
The people became numerous and prosperous,
Occupying both sides of the Huang valley,
And pushing on up that of Guo;
And as the population became dense,
They went on to the country beyond the Ju.
Re: 250. 公劉 - Gong Liu
What's a yao gem?
'Here might booths be built for strangers;
Here he told out his mind;
Here he entered on deliberations.' ?
So this is a means of remembering a historical population migration, undertaken for here unspecified reasons?
Re: 250. 公劉 - Gong Liu
However, the article for Gong Liu (historical person) says that this poem was about him. He led a historical migration after the decline of the Xia dynasty, when the population was suffering attacks from nomads and the agricultural production of the plain decreased, and established the country of Bin. He is one of the ancestors of clan which will later establish the Zhou dynasty.
251. 泂酌 - Jiong Zhuo
豈弟君子、民之父母 。
Take the pool-water from a distance;
Draw it into one vessel and let it flow to another,
And it may be used to stream rice or millet.
[How much more should] the happy and courteous sovereign,
Be the parent of the people!
泂酌彼行潦、挹彼注茲、可以濯罍。
豈弟君子、民之攸歸 。
Take the pool-water from a distance;
Draw it into one vessel and let it flow to another,
And it may be used to wash a [spirit] vase.
[How much more should] the happy and courteous sovereign,
Be the centre of attraction to the people!
洞酌彼行潦、挹彼注茲、可以濯溉。
豈弟君子、民之攸塈 。
Take the pool-water from a distance;
Draw it into one vessel and let it flow to another,
And it may be used for all purpose of cleansing.
[How much more should] the happy and courteous sovereign,
Be the centre of rest to the people!
Re: 251. 泂酌 - Jiong Zhuo
'[spirit] vase.' for liquor?
So this is 'king as purifier', conceptually related to but different from all the King as example stuff you get in Ruism.
Re: 251. 泂酌 - Jiong Zhuo
Baike's gloss on the vase is: ancient drinking vessel / wine cup, shaped like a large pot.
The most interesting interpretation, by Chen Zizhan, is that slaves are forced to draw water from afar, so this is irony/satire by slave singers. But most of the other interpretations are some kind of praise for the king, that if the king is moral and honest, the people will support him.
252. 卷阿 - Juan A
豈弟君子、來游來歌、以矢其音 。
Into the recesses of the large mound,
Came the wind whirling from the south.
There was [our] happy, courteous sovereign,
Rambling and singing;
And I took occasion to give forth my notes.
伴奐爾游矣、優游爾休矣。
豈弟君子、俾爾彌爾性、似先公酋矣。
'Full of spirits you ramble;
Full of satisfaction you rest.
O happy and courteous sovereign,
May you fulfill your years,
And end them like your ancestors!
爾土宇昄章、亦孔之厚矣。
豈弟君子、俾爾彌爾性、百神爾主矣 。
'Your territory is great and glorious,
And perfectly secure.
O happy and courteous sovereign,
May you fulfill your years,
As the host of all the Spirits!
爾受命長矣、茀祿爾康矣。
豈弟君子、俾爾彌爾性、純嘏爾常矣 。
'You have received the appointment long-ackowledged,
With peace around your happiness and dignity.
O happy and courteous sovereign,
May you fulfill your years,
With pure happiness your constant possession!
有馮有翼、有孝有德、以引以翼。
豈弟君子、四方為則 。
'You have helpers and supporters,
Men of filial piety and of virtue,
To lead you on, and act as wings to you,
[So that], O happy and courteous sovereign,
You are a pattern to the four quarters [of the kingdom].
顒顒卬卬、如圭如璋、令聞令望。
豈弟君子、四方為綱 。
'Full of dignity and majesty [are they],
Like a jade-mace [in its purity],
The subject of praise, the contemplation of hope.
O happy and courteous sovereign,
[Through them] the four quarters [of the kingdom] are guided by you.
鳳凰于飛、翽翽其羽、亦集爰止。
藹藹王多吉士、維君子使、媚于天子 。
'The male and female phoenix fly about,
Their wings rustling,
While they settle in their proper resting place.
Many are your admirable officers, O king,
Ready to be employed by you,
Loving you, the son of Heaven.
鳳凰于飛、翽翽其羽、亦傅于天。
藹藹王多吉人、維君子命、媚于庶人 。
'The male and female phoenix fly about,
Their wings rustling,
As they soar up to heaven.
Many are your admirable officers, O king,
Waiting for your commands,
And loving the multitudes of the people.
鳳凰鳴矣、于彼高岡。
梧桐生矣、于彼朝陽 。
菶菶萋萋、雝雝喈喈。
'The male and female phoenix give out their notes,
On that lofty ridge.
The dryandras grow,
On those eastern slopes.
They grow luxuriantly;
And harmoniously the notes resound.
君子之車、既庶且多。
君子之馬、既閑且馳 。
矢詩不多、維以遂歌。
'Your carriages, O sovereign,
Are many, many.
Your horses, O sovereign,
Are well trained and fleet.
I have made my few verses,
In prolongation of your song. '
Re: 252. 卷阿 - Juan A
Came the wind whirling from the south.
There was [our] happy, courteous sovereign,
Rambling and singing;
And I took occasion to give forth my notes' what is this weird frame narrative all about what in the Barrow Wrights--
'host of all the Spirits!' Sounds possessed bruv
'You have received the appointment long-ackowledged' long acknowledged as his due, or?
Is a jade mace a ritual tool?
What have these paired phoenixes and dryandras to do with it?
Weird note to end on.
Re: 252. 卷阿 - Juan A
The vernacular translation of 'You have received the appointment long-acknowledged' seemed more like, you've received the Mandate of Heaven for a long time, but I could be misunderstanding it.
'jade mace: gui is an ancient ritual object made of jade, in the shape of a long strip with the top end pointed. zhang is also an ancient ritual object made of jade, in the shape of a long strip with the top end at an acute angle.
The dryandras are for ~atmosphere~ apparently. But the phoenix is being compared to the king of Zhou and the birds the virtuous officials.
253. 民勞 - Min Lu
惠此中國、以綏四方。
無縱詭隨、以謹無良。
式遏寇虐、憯不畏明。
柔遠能邇、以定我王。
The people indeed are heavily burdened,
But perhaps a little ease may be got for them.
Let us cherish this centre of the kingdom,
To secure the repose of the four quarters of it.
Let us give no indulgence to the wily and obsequious,
In order to make the unconscientious careful,
And to repress robbers and oppressors,
Who have no fear of the clear will [of Heaven].
Then let us show kindness to those who are distant, and help those who are near; -
Thus establishing [the throne of] our king.
民亦勞止、汔可小休。
惠此中國、以為民逑 。
無縱詭隨、以謹惛怓。
式遏寇虐、無俾民憂 。
無棄爾勞、以為王休。
The people indeed are heavily burdened,
But perhaps a little rest may be got for them.
Let us cherish this centre of the kingdom,
And make it a gathering-place for the people.
Let us give no indulgence to the wily and obsequious,
In order to make the noisy braggarts careful,
And to repress robbers and oppressors; -
So the people shall not have such sorrow.
Do not cast away your [former] service,
But secure the quiet of the king.
民亦勞止、汔可小息。
惠此京師、以綏四國 。
無縱詭隨、以謹罔極。
式遏寇虐、無俾作慝 。
敬慎威儀、以近有德。
The people indeed are heavily burdened,
But perhaps a little relief may be got for them.
Let us cherish this capital,
To secure the repose of the States in the four quarters.
Let us give no indulgence to the wily and obsequious,
To make careful those who set no limit to themselves,
And to repress robbers and oppressors; -
Not allowing them to act out their evil.
Then let us be reverently careful of our demeanour,
To cultivate association with the virtuous.
民亦勞止、汔可小愒。
惠此中國、俾民憂泄 。
無縱詭隨、以謹醜厲。
式遏寇虐、無俾正敗 。
戎雖小子、而式弘大。
The people indeed are heavily burdened,
But perhaps a little repose may be got for them.
Let us cherish this centre of the kingdom,
That the sorrow of the people may be dispelled.
Let us give no indulgence to the wily and obsequious,
In order to make the multitudes of the evil careful,
And to repress robbers and oppressors,
So that the right shall not be over thrown.
Though you may be [but as] little children,
Your work is vast and great.
民亦勞止、汔可小安。
惠此中國、國無有殘 。
無縱詭隨、以謹繾綣。
式遏寇虐、無俾正反 。
王欲玉女、是用大諫。
The people indeed are heavily burdened,
But perhaps a little tranquillity may be got for them.
Let us cherish this centre of the kingdom,
That it may not everywhere suffer such wounds.
Let us give no indulgence to the wily and obsequious,
In order to make the parasites careful,
And to repress robbers and oppressors,
So that the right shall not be reversed.
The king wishes to hold you as [sceptres of] jade,
And therefore I thus strongly admonish you.
Re: 253. 民勞 - Min Lu
To secure the repose of the four quarters of it.' how does this lead to the other effects?
'The king wishes to hold you as [sceptres of] jade,
And therefore I thus strongly admonish you.' ?
Re: 253. 民勞 - Min Lu
Baike's vernacular translation on those lines:
爱护京城老百姓，安抚诸侯定四方。
Cherish the ordinary people of the capital, pacify the feudal princes in all directions
Baike's gloss on the 'hold you as jade' is that it sounds like 'love thou', to treasure as if treasuring jade.
Baike's vernacular translation on those lines:
衷心爱戴您君王，大力劝谏为帮助。
Wholeheartedly love and respect your king, strongly admonish for help.
Re: 253. 民勞 - Min Lu
Baike also says that by complaining about the villains, it is a criticism of the king, since you can't denounce the king directly, but villains can only do great evil when the king is incompetent.
254. 板 - Ban
出話不然、為猶不遠 。
靡聖管管、不實於亶。
猶之未遠、是用大諫 。
God has reversed [His usual course of procedure],
And the lower people are full of distress.
The words which you utter are not right;
The plans which you form are not far-reaching.
As there are not sages, you think you have no guidance;
You have no reality in your sincerity.
[Thus] your plans do not reach far,
And I therefore strongly admonish you.
天之方難、無然憲憲。
天之方蹶、無然泄泄。
辭之輯矣、民之洽矣。
辭之懌矣、民之莫矣 。
Heaven is now sending down calamities; -
Do not be so complacent.
Heaven is now producing such movements; -
Do not be so indifferent.
If your words were harmonious,
The people would become united.
If your words were gentle and kind,
The people would be settled.
我雖異事、及爾同僚。
我即而謀、聽我囂囂。
我言維服、勿以為笑。
先民有言、詢于芻蕘 。
Though my duties are different from yours,
I am your fellow-servant.
I come to advise with you,
And you hear me with contemptuous indifference.
My words are about the [present urgent] affairs; -
Do not think them matter for laughter.
The ancients had a saying:
'Consult the grass and firewood-gatherers. '
天之方虐、無然謔謔。
老夫灌灌、小子蹻蹻。
匪我言耄、爾用憂謔。
多將熇熇、不可救藥 。
Heaven is now exercising oppression; -
Do not in such a way make a mock of things.
An old man, [I speak] with entire sincerity;
But you, my juniors, are full of pride.
It is not that my words are those of age,
But you make a joke of what is sad.
But the troubles will multiply like flames,
Till they are beyond help or remedy.
天之方懠、無為夸毗。
威儀卒迷、善人載尸。
民之方殿屎、則莫我敢葵。
喪亂蔑資、曾莫惠我師 。
Heaven is now displaying its anger; -
Do not be either boastful or flattering,.
Utterly departing from all propriety of demeanour,
Till good men are reduced to personators of the dead.
The people now sigh and groan,
And we dare not examine [into the causes of their trouble].
The ruin and disorder are exhausting all their means of living,
And we show no kindness to our multitudes.
天之牖民、如壎如篪。
如璋如圭、如取如攜。
攜無日益、牖民孔易。
民之多辟、無自立辟 。
Heaven enlightens the people,
As the bamboo flute responds to the porcelain whistle;
As two half maces form a whole one;
As you take a thing, and bring it away in your hand,
Bringing it away without any more ado.
The enlightenment of the people is very easy.
They have [now] many perversities; -
Do not you set up your perversity [before them].
价人維藩、大師維垣、大邦維屏、大宗維翰、懷德維寧、宗子維城。
無俾城壞、無獨斯畏。
Good men are a fence;
The multitudes of the people are a wall;
Great States are screens;
Great Families are buttresses;
The cherishing of virtue secures repose;
The circle of [the king's] Relatives is a fortified wall.
We must not let the fortified wall get destroyed;
We must not let him solitary be consumed with terrors.
敬天之怒、無敢戲豫。
敬天之渝、無敢馳驅。
昊天曰明、及爾出王。
昊天曰旦、及爾游衍。
Revere the anger of Heaven,
And presume not to make sport or be idle.
Revere the changing moods of Heaven,
And presume not to drive about [at your pleasure].
Great Heaven is intelligent,
And is with you in all your goings.
Great Heaven is clear-seeing,
And is with you in your wandering and indulgences.
Re: 254. 板 - Ban
'As there are not sages, you think you have no guidance;
You have no reality in your sincerity.
[Thus] your plans do not reach far,' ??
'The ancients had a saying:
'Consult the grass and firewood-gatherers. '' and what did the ancients mean by that?
'is not that my words are those of age,
But you make a joke of what is sad.
But the troubles will multiply like flames,
Till they are beyond help or remedy.' Huh, that's kinda touching
'Till good men are reduced to personators of the dead' ?
'As the bamboo flute responds to the porcelain whistle;
As two half maces form a whole one;
As you take a thing, and bring it away in your hand,
Bringing it away without any more ado.
The enlightenment of the people is very easy.
They have [now] many perversities; -
Do not you set up your perversity [before them].' ??
The next stanza is also tough.
Re: 254. 板 - Ban
What's wrong with the lines ending in '[Thus] your plans do not reach far'? It's like saying they don't listen to sages, they are arbitrary and indulgent. They don't speak in good faith and instead mislead, and they're not far sighted / don't have vision.
The gloss on the 'grass and firewood-gatherers' is woodcutters, which is... not very useful... I wonder, given one of the secondary definitions is (used in self-deprecation) boor, rustic, it means something like consulting the ordinary people? But Baike doesn't discuss it further
The personators of the dead I mentioned earlier -- it's people dressed as the dead (Baike here says 'spirit body') during sacrifices. In both the gloss and its vernacular translation, Baike says that the personator cannot speak or complain.
The flute stanza is showing how the narrator wants the king to be as harmonious as the stuff he discusses, and the wall stanza is comparing the people to the wall and reminding the king to not destroy the wall and shame himself.