THE SHE KING; OR, THE BOOK OF ANCIENT POETRY

92 THE BOOK OF POETKY. [PART I. EK IV. i.] THE BOOK OF POETEY.
after he landed on the northern bank of the Ho. Show hecame aware
of the scheme, told Keih-tsze of it, and advised him to escape to another
State. Keih-tsze declining to do this, the other took his boat, personated
him, and was murdered by the ruffians. When Keih-tsze awoke, and
found that Show was gone, he divined his object, took another boat, and
followed him ; crying out, as he drew near the ruffians, in language which
must always recall to a western reader the words of Nisus,
Me, me , 1 adsum quifeci; in me convertite ferrum.
It was too late. The ruffians, " that they might make no mistake," mur
dered him also. The duke tried to conceal the facts, but the people here
intimate their suspicions of the truth.
1 The two youths went into their boats,
Whose shadow on the water floats.
What evil to them came ?
Anxious and wondering, long we muse;
Our hearts are tossed with tossing views.
Some One must be to blame.
2 Into their boats the two youths passed,
And on the stream were carried fast.
What was there to alarm ?
With longing thought we fain would trace,
The secret of thoir ill-starred race.
Did they not come to harm ?
BOOK IV.
THE ODES OF YUNG.
THERE is little to be said here beyond what has been stated on the title
of the last Book. The statistical account of the present dynasty says
that the capital of Yung was in the north-east of the present district of
Keih, department Wei-hwey, Ho-nan.
The Peh chnrv; allusive. PBOTEST OP A WIDOW AGAINST BEING
TJEGED TO MAKBY AGAIN.
The piece, it is said, was made by Kung Keang, the widow of Kung-
peh, son of the marquis He, B.C. 854—813. Her husband dying anearly
tleath, her parents, who must have been the marquis of Ts'e and his wife,
or one of the ladies of his harem, wanted to force upon her a second
marriage ;—against which she here protests. This reference of the piece
to Kung Kcang is not without historical difficulties ; but, no doubt, the
piece was preserved as au example of what the Chinese have always con
sidered a great virtue,—the refusal of a widow to marry again. A
famous writer gives his opinion on the point tlius :—" It may be asked
whether a widow left solitary and poor, «ith none to depend on, may not
marry again, to which I reply that such is the suggestion of subsequent
times through fear of want and starvation. But to die of want is a very
small matter, while the loss of chastity is a very great matter ! " But
why should Chinese moralists mete out different measures for the widow
and the widower ?
1 In the mid Ho that cypress boat floats free,
While friends a second marriage press on me.
I see my hnsband's youthful forehead there,
And on it the twin tufts of falling hair.
Rather than wed again I'll die, I swear !
O mother dear, 0 Heaven supreme, why should
You not allow my vow, and aid my purpose good ?
2 Near to the bank that cypress boat floats free,
While friends a second marriage press on me.
He was my only one, with forehead fair,
And on it the twin tufts of falling hair.