ts'euen, and took Kew-ts'uy. In the 2d month, on Keah-woo, the army of Tsin came to meet them, and took post at Leu-lëw. The earl of Ts'in sent his general Chih, a son of duke Ch'ing, to it, when it retired, and encamped in Sun. There, on Sin-ch'ow, Hoo Yen and the great officers of Ts'in and Tsin made a covenant. OnJin-yin the prince entered the army of Tsin; on Ping-woo, he entered K'ëuh-yuh; on Ting-we, he went solemnly to the temple of duke Woo; and on Mow-shin, he caused duke Hwae to be put to death in Kaou-lëang. This does not appear in the text for the same reason that no announcement of it was made to Loo.'

2d. Leu and Këoh [Leu E-sang and Këoh Juy, ministers of dukes Hwuy and Hwae], fearing lest the new marquis should be hard upon them, planned to burn the palace and murder him. P'e, the chief of the eunuchs [who had been commissioned by his father, duke Hëen, and afterwards, by his brother, duke Hwuy, to kill Ch'ung-urh], begged an interview, but the marquis sent to reproach him, and refused to see him, saying, "In the affair at the city of P'oo, my father ordered you to be at the place the next day, and you came on that same day. Afterwards, when I was hunting on the banks of the Wei with the chief of the Teih, you came, in behalf of duke Hwuy, to seek for me and kill me. He ordered you to reach the place in three days, and you reached it in two. Although the undertaking was by your ruler's orders, why were you so rapid in the execution? The sleeve [of which you cut off a part at P'oo] is still in my possession;-go away." P'e replied, "I said to myself that his lordship, entering the State [after so long a period of trial], was sure to have knowledge [of the world]. If he still have it not, he will again find himself in difficulties. It is the ancient rule, that, when an officer receives his ruler's commands, he think of no other individual. Charged to remove the danger of my ruler, I regarded nothing but how I might be able to do it. What was his lordship at Poo, or among the Teih, to me? Now his lordship is master of the State; is there no Poo, are there no Teih [against which he may need my help]? Duke Hwan of Ts'e forgot all about the shooting of the buckle of his girdle, and made Kwan Chung his chief minister. If his lordship is going to act differently, I shall not trouble him to say anything to me. There are very many who will have to go away, and not a poor eunuch like me only." The marquis then saw him, when he told him of the impending attempt, on which the marquis, in the 3d month, secretly withdrew, and joined the earl of Ts'in in the [old] royal city. On Ke-ch'ow, the last day of the moon, the palace was set on fire; but Săng of Hea and Këoh Juy [of course] did not find the marquis. They then proceeded to the Ho, from which the earl of Ts'in contrived to wile them to his presence, when he put them to death. The marquis then met his wife, the lady Ying, and took her with him to Tsin. The earl sent an escort also of 3,000 men as guards, and who should superintend all the departments of service about the court.'

3d. In earlier years, the marquis had a personal attendant called T'aou-seu, who had charge of his treasury. This boy, when the prince was obliged to flee, ran away, carrying the contents

of the treasury with him. He had used them all, however, in seeking to procure the marquis's return; and when he did re-enter the State, he sought an interview with him. The marquis declined to see him, and sent word that he was bathing. Taou-seu said to the servant [who brought the reply], 'In bathing, the heart is turned upside down [Referring to the position of the body in bathing, with the head bent down], and one's plans are all reversed. It was natural I should be told that I cannot see him. Those who stayed in Tsin were his ministers, guarding the altars of the land; and those who went with him were his servants, carrying halter and bridle. Both may stand accepted. Why must he look on those who stayed in the country as criminals? If he, now lord of the State, show such enmity to a poor man like me, multitudes will be filled with alarm." The servant reported these words to the marquis, who instantly granted T'aou-seu an interview.'

4th. The chief of the Teih sent Ke Wei to Tsin, and asked what should be done with the marquis's two children by her. The marquis had given [a daughter of his own] to Chaou Ts'uy to wife, who bore to him Tung of Yuen, Kwoh of Ping, and Ying of Low. This lady-Chaou Ke-begged her husband that he would bring home from the Teih his son Tun, with his mother Shuh Wei. Tsze-yu [Chaou Tsuy's designation] refused to do so, but Ke said, "He who in the enjoyment of present prosperity forgets his old friends is not fit to command others. You must meet them, and bring them here." She pressed the matter so strongly, that at last he agreed that they should come. Finding that Tun was possessed of ability, she further pressed it earnestly on the marquis, her father, to cause him to be declared Ts'uy's eldest son and heir, while her own three sons were ranked below him. She also caused Shuh Wei to be made mistress of the harem, and occupied herself in an inferior position.'

5th. When the marquis of Tsin was rewarding those who had followed and adhered to him during his long exile, Keae Che-ts'uy [who had once cut off a portion of his own thigh, to relieve the prince's extreme hunger] did not ask for any recompense, and it so happened that none came to him. "The sons of duke Heen," said he, "were nine, and only the marquis remains. Hwuy and Hwae made no friends, and were abandoned by all, whether in the State or out of it. But Heaven had not abandoned the House of Tsin, and was sure to raise some one to preside over its sacrifices;-and who should do that but the mar quis? It was Heaven who placed him in his present position; and how false it is in those officers to think it was their strength which did it! He who steals but the money of another man is pronounced a thief; what name shall be given to them who seek to appropriate to themselves the work of Heaven? They, below, think their guilt is their righteousness, and the marquis, above, rewards their unworthiness. He above and they below are deceiving and deceived; it is difficult for me to dwell along with them!" His mother said to him, "Why not go, as well as others, and ask for some recompense? If you die without receiving any, [never having asked], of whom can you complain?" replied, "Were I to imitate them in their wrongdoing, my offence would be greater than theirs.

Не

And I have spoken [what may seem] words of resentment and complaint;-I will eat none of their food." His mother said, "But what say you to letting your case at least be known?" "Words," answered he, "are an embellishment of the person. I shall withdraw my person entirely from the world, and why should I use what is employed to seek its embellishment?" His mother said, "Can you take this course? Then I will retire and hide myself from the world with you." The marquis of Tsin afterwards sought for Keae Che-ts'uy, but in vain, and endowed a sacrifice to him with the fields of Meen-shang. "It will be a memento," said he, "of my neglect, and a mark of distinction for the good man.'

Par. 2. The Chuen says on this:-When the troops of Ching entered Hwah [see XX. 4], the people of Hwah received its commands; but when they withdrew, it went over again to Wei. Sze, son of the earl of Ch'ing, and Seeh Too-yumei went against it with a force, when the king sent Pih-fuh and Yew-sun Pih to intercede with Ching in behalf of Hwah; but the earl, resenting how king Hwuy, on his restoration [to the capital], had not conferred a cup on duke Le [See the Chuen at III. xxi. 2 3], and also how king Seang now took the part of Wei and Hwăh, would not listen to his commands, and made the two officers prisoners. The king was angry, and wished to invade Ch'ing with the Teih. Foo Shin remonstrated with him, saying, 'Do not do this. Your servant has heard that in the highest antiquity the people were kept in tranquillity by virtue. Subsequently to this, the sovereigns showed favour to their own relatives, and went on from them to others. Thus the duke of Chow, grieved by the want of harmony in the concluding times [of the two previous dynasties], raised the relatives of the royal House to the rule of States, that they might act as fences and screens to Chow. The princes of Kwan, Ts'ae, Shing, Hoh, Loo, Wei, Maou, Tan, Kaou, Yung, Ts'aou, Tăng, Peih, Yuen, Fung, and Seun were all sons of king Wăn. Those of Yu, Tsin, Ying, and Han were sons of king Woo. Those of Fan, Tsëang, Hing, Maou, Tsoo, and Chae were descendants of the duke of Chow. Duke Muh of Shaou, thinking of the defectiveness of the virtue of Chow, assembled all the members of the royal House in Ching-chow, and made the ode which says [She, II. i. ode IV.],

The flowers of the cherry tree,-
Are they not gorgeously displayed?
Of all the men in the world,
There are none like brothers.'

In the 4th stanza it is said,

Brothers may squabble inside the walls, But they will resist insult from without.' Thus, although brothers may have small quarrels among themselves, they will not for them cast away their relative affection. But now, when Your Majesty, unable to bear the resentment of a slight quarrel, is casting away the affection of Ching, what is to be said? And to employ the meritorious, to show affection to one's relatives, to cultivate the acquaintance of those near at hand, and to honour the worthy: -these are the greatest of virtues. To approach the deaf and to follow the blind, to agree with the wayward and to use the stupid:-these

are the greatest of evils. To cast away what is virtuous and give honour to what is evil, is the greatest of calamities. To Ch'ing belongs the merit of assisting king Ping and king Hwuy, and its [first earl] was most intimate with Le and Seuen; it recently put away its favoured minister and son, and has been employing the three good men; of all the States of the Kes it lies nearest to us:-it gives the opportunity for displaying the [above] four virtues. He whose ear does not hear the harmony of the five sounds is deaf; he whose eye does not distinguish the beauty of the five colours is blind; he whose mind does not accord with the rules of virtue and righteousness is wayward; he whose mouth does not speak the words of loyalty and faith is a stupid chatterer. The Teih approximate to all these four conditions, and to follow them will display the above four evils. When Chow was distinguished by admirable virtue, it still said that none were equal to brothers, and advanced them to the rule of States. While it was cherishing with gentle indulgence all under heaven, it was still afraid lest insult should be offered from without; and knowing that to withstand such insult there was no plan so good as to treat with distinguishing affection its relatives, it therefore made them a screen to its domains. Muh of Shaou also expressed himself to the same effect. And now, when the virtue of Chow is in decay, to proceed at this time to depart farther from the maxims of the dukes of Chow aud Shaou, and follow the way of all evil, surely this is wrong. Before the people have forgotten their sufferings, you make them commence again;-how will this affect the inheritance transmitted by Wăn and Woo?" The king would not listen to this advice, but sent Tui Shuh and the officer T'aou forth with the army of the Teih.

In summer, the Teih invaded Ching, and took Leih. The king, feeling grateful for their service, was minded to make the daughter of their chief his queen. Again Foo Shin remonstrated, saying, "Do not. Your servant has heard that the rewarder gets tired, and the receiver is never satisfied. The Teil most certainly are covetous and greedy, and yet your Majesty is ministering to their disposition. It is the nature of women to be limitless in their desires, and their resentment is undying. The Teih will certainly be your majesty's sorrow." Again, the king would not listen to him. Before this, duke Ch'aou of Kan [The king's brother Tae, whom we have met with before] had been the favourite of king Hwuy's queen, who wished to get the throne for him, but dying before this could be secured, duke Ch'aou fled to Tse [See the 12th year]. King Seang had restored him [in the 22d year]; and now he went on to have intercourse with the lady Wei [the king's Teih wife], who was thereupon degraded by the king. Tui Shuh and the officer Taou said, "It was we who procured the employment of the Teih; their resentment will fall on us." On this they set up Tae-shuh [duke Chaou], and with an army of the Teih attacked the king. His guards wished to withstand them, but the king said, "What will my father's queen say of me? It is better to let the States take measures for the occasion." He then left the capital, and proceeded to K'an-t'an, from which the people brought him back. In autumn, Tui Shuh and

及遂圍陳納頓子于頓

左傅日二十五年春衒人伐那二禮從國子巡城掖以赴外殺之正月丙午衚侯繳滅邢同姓也故名禮至爲 銘日余掖殺國子莫余敢止

今秦伯師于河上將納王狐偃言於晉侯日求諸侯莫如勤王諸侯信之且大義也繼文之業而信宜於諸侯 今爲可矣使卜偃卜之日吉遇黄帝戰于阪泉之兆公日吾不堪也對日周禮未改今之王古之帝也公日筮 之筮之遇大有之睽日吉遇公用享于天子之卦戰克而王響吉孰大焉且是卦也天爲澤以當日天子降心 以逆公不亦可乎大有去睽而復亦其所也晉侯辭秦師而下三月甲辰次于陽樊右師圍揾左師王 今夏四月丁巳王入于王城取大叔于温殺之于隰城戊午晉侯朝王王饗醴命之宥請隊弗許日王章也未 有代德而有二王亦叔父之所惡也與之陽樊溫原攢茅之田晉於是始啟南陽陽樊不服圍之倉葛呼日德 以柔中國刑以威四夷宜吾不敢服也此誰非王之親姻其俘之也乃出其民

克屈禦寇以申息之師戍商密秦人過析隈入而係輿人以圍商密昏而傅焉宵坎血加書偽與子儀子 者商密人懼日秦取析矣戍人反矣乃降秦秦師囚申公子儀息公子邊以歸楚令尹子玉追秦師弗

⊕冬晉侯圍原命三日之糧原不降命去之諜出日原將降矣軍吏日請待之公日信國之寶也民之所庇也

得原失信何以庇之所亡滋多退一舍而原降遷原伯貫于冀趙衰爲原大夫狐溙爲温大夫

衞人平莒于我十二月盟于洮修衞文公之好且及莒平也

今晉侯問原守於寺人勃鞮對日昔趙衰以壺飧從徑餒而弗食故使處原