Ting Sze.

7

Par. 1. The Chuen says:-"This spring, the army of Ts'oo, in consequence of the revolt of Chin, was still in Fan-yang. Han Heen-tsze was troubled about it, and said in the court [of Tsin], "When king Wan led on the revolted States of Yin to serve Show, he knew the time. It is different now with our course. Alas!" In the 3d month, duke Ching of Ch'in died; and when the people of Tsoo, who were then about to invade Chin, heard of the event, they stayed their movement. Nevertheless, the people of Ch'in would not hearken to Ts'oo's commands. When Tsang Woo-chung heard of it, he said, "Ch'n, thus refusing to submit to Ts'oo, is sure to perish. When a great State behaves with courteous consideration, not to submit to it would be deemed blameworthy in [another] great State; how much more must it be deemed so in a small one!" In summer, Păng Ming of Ts'oo made an incursion into Ch'in, because of the want of propriety which Ch'in had manifested.' The Kang-he editors are indignant at the remarks which Ts'oo's persistence in attacking Chin elicited from the two statesmen of Tsin and Loo. Now, they think, was the time to have taken the field in force against Ts'oo.

Par. 2. Tso-she thinks this visit of Paou to Tsin was in return for that of Seun Ying in the 1st year; but that courtesy of Tsin had been already more than responded to. We do not know what now took P'aou to Tsin.

The Chuen says:-Muh-shuh went to Tsin, in return for the friendly mission of Che Wootsze. The marquis gave him an entertainment; and when the bells gave the signal, [there were sung] three pieces of the Kae-hea, but he made no bow in acknowledgment. The musicians then sang the first three pieces in the first Book of the Greater odes of the kingdom; but neither did he bow in acknowledgment of these. They sang finally the first three pieces in the 1st Book of the Minor odes, in acknowledgment of which he bowed three times. Han Heen-tsze sent the internuncius Tsze-yun to him, saying, "You have come by the command of your ruler to our poor State. We have received you with the ceremonies appointed by our former rulers, adding the accompaniment of music. Where the honour was the greatest, you overlooked it; and where it was the least, you acknowledged it:-I presume to ask by what rules of propriety you were guided." The envoy replied, The first three pieces were those proper to an occasion when the son of Heaven is entertaining a chief among the princes; I did not presume to seem as if I heard them. The second three were those proper to the music at an interview between two princes; I did not presume to appear as if I had to do with them. But in the first of the last three, your ruler was complimenting mine;-I could not but presume to acknowledge the compliment. In the second, your ruler was cheering me for the toil of my embassy;-I dared not decline deeply to acknowledge [his kindness]. In the third, your ruler was instructing me, and telling me to be prosecuting my inquiries among the good.

I

have heard that to inquire about goodness is [the proper] questioning; to inquire about relative duties is [the proper] seeking for information; to inquire about propriety is [the proper] deliberation; to inquire about governmental affairs is [the proper] consultation; to inquire about calamities is [the proper] devising:thus I obtained five excellent instructions, and I dared not but deeply to acknowledge [the favour]."'

姒

Parr. 3, 5. Here Kung-yang makes the surname of the lady to have been and not It is plain from the Chuen that she was the mother of duke Sëang. The death of duke Ching's wife-Ts'e Keang-appears in the second year. The Sze could only have been a concubine; yet she appears here as if she had been his wife, and was buried as such. The Kang-he editors cannot help calling attention to this impropriety, and they suppose that the entries were made just to call attention to it! The whole thing is the more remarkable, as it appears from the Chuen that it was not thought necessary at first to bury Ting Sze with any distinguished ceremonies at all. It says:- In autumn, Ting Sze died, and [it was proposed] that her coffin should not be carried into the ancestral temple on occasion of her interment; that there should be no [double] coffin; and that the subsequent ceremony of lamentation should be omitted. The artificer King said to Ke Wăn-tsze, "You are our chief minister, and in making the funeral rites of the duchess thus incomplete, you are not doing your duty to our ruler. When he is grown up, who will receive the blame?"

'Before this, Ke-sun had planted for himself six këa trees in the P'oo orchard outside the east gate. King asked him for some trees [to make the coffin], and when he gave a half assent, the other used the keas in that orchard, without Kesun's forbidding him. The superior man will say, "Might not what we find in an [old] book, that he who is guilty of many breaches of propriety will find his conduct recoil upon himself, be spoken of Ke-sun?" The funeral must have been hurried on.

Par. 4. The State of Ch'in had revolted from Ts'oo, and was now on the side of Tsin. Loo in consequence, as one of the northern party, now sent an officer to be present at the burial of the marquis.

Par. 6. The Chuen says:-The duke now went to Tsin, to receive its orders (as to the services to be rendered to the leading State). The marquis of Tsin entertained him, and the duke requested that Tsăng might be attached to Loo. The marquis not agreeing to this, Măng Heentsze said, "Our ruler in Loo is in proximity to your adversaries, and wishes to serve your lordship firmly, without failing in any of the requirements of your officers. Tsăng contributes no levies to your minister of War. Your officers are continually laying their commands on our poor State, which being of small dimensions is liable to fail in discharging them, and may be

charged with some offence. Our ruler therefore wished to borrow the assistance [of Tsăng]." On this the marquis assented to the application.' Par. 7. Tun,-see V. xxv. 5. It was one of the many small States acknowledging the supremacy of Ts'oo. The Chuen says:-The people of Ts'oo made Tun watch for opportunities in Ch'in, and attack it or make inroads into it. In consequence, the people of Ch'in laid siege to its principal city.'

[The Chuen gives here a long narrative about Tsin and the Jung. 'Këa-foo, viscount of Woochung (a tribe of the Hill Jung) sent Măng Loh to Tsin, and through Wei Chwang-tsze (Wei Keang) presented a number of tiger and leopard skins, begging that Tsin would agree to be in harmony with the various tribes of the Jung. The marquis said, "The Jung and Teih know nothing of affection or friendship, and are full of greed. The best plan is to attack them." Wei Keang said, "The States have only recently declared their submission to Tsin, and Ch'in has recently sought our friendship. They will all be watching our course. If that be one of kindly goodness, they will maintain their friendship with us; if it be not, they will fall off and separate from us. If we make a toilsome expedition against the Jung, and Ts'oo [in the mean time] invade Ch'in, we shall not be able to relieve that State; we shall be throwing Chin away. The States also will be sure to revolt from us;-shall we not be acting an impolitic course, if we lose the States, though we gain the Jung? And in the Book of Instructions of Hea (Shoo, III. iii. 2) mention is made of "E, prince of Keung." The marquis said, "What about the prince E?" He replied, "Formerly, when the princes of Hea were in a decaying State, prince E removed from Seu to K'ëung-shih, and took advantage of [the dissatisfaction of] the people to supersede the line of Hea. Relying [afterwards] on his archery, he neglected the business of the people, and abandoned himself to the pursuit of the beasts of the plains. He put away from him Woo Lo, Pih Yin, Heung Kwan, and Măng Yu,

and employed Tsuh of Han. This Tsuh was a slanderous scion of the House of Pih-ming, prince of Han, who cast him out. E, [prince of Keung], received him, trusted him, and made him his chief minister. Tsuh then fell to flattering all inside the palace, and gave bribes to all outside it. He cajoled the people, and encouraged E in his fondness for hunting. He plied more and more his deceit and wickedness to take from E his kingdom, until inside and outside the palace all were ready to acknowledge him. Still E made no change in his ways; and as he was [on one occasion] on his return from the field, his own servants killed him, boiled him, and gave his flesh to his sons to eat. They could not bear to eat it, and all died in the gate of Keung. Mei then fled to the State of Yewkih. Tsuh took to himself E's wife, and by her had Keaou and He. Relying on his slanderous villanies and deceit, he displayed virtue in governing the people, and made Keaou with an army extinguish the States of Chin-kwan and Chin-sin. He then placed Këaou in Ko (), and He in Ko [In the meantime], Mei went from Yew-kih, and collected the remnant of the people of those two States, with whom he extinguished Tsuh, and raised Shaou-k'ang to

the throne. Shaou-k'ang extinguished Kĕaou in Ko, and [his son], the sovereign Ch'oo, extinguished He in Ko. The princes of K'ëung thus perished because they had lost the people. Formerly, in the times of our own Chow, when Sin Këah was grand historiographer, he ordered each of the officers to write some lines reproving the king's defects. In the lines of the forester it was said,

'Wide and long Yu travelled about,
When the nine regions he laid out,
And through them led the nine-fold route.
The people then safe homes possessed;
Beasts ranged the grassy plains with zest.
For man and beast sweet rest was found,
And virtue reigned the empire round.
Then took E E the emperor's place,
His sole pursuit the wild beasts' chase.
The people's care he quite forgot.
Of does and stags alone he thought.
Wars and such pastimes kings should flee;
Soon passed the power of Hea from E.
A forester, these lines I pen,

And offer to my king's good men.'
Such were the lines of the forester;-is there

time the marquis of Tsin was fond of hunting, and therefore Wei Keang took the opportunity to touch on the subject. The marquis then said, "Well then, will it not be our best plan to be on good terms with the Jung?" Keang replied, "To be on good terms with the Jung has five advantages. The Jung and Teih are continually changing their residence, and are fond of exchanging land for goods. Their lands can be purchased;-this is the first advantage. Our borders will not be kept in apprehension. The people can labour on their fields, and the second. When the Jung and Teth serve Tsin, husbandmen complete their toils;-this is the our neighbours all round will be terrified, and the States will be awed and cherish our friend

not matter of admonition in them?" At this

Jung by our goodness, our armies will not be ship; this is the third. Tranquillizing the toiled, and weapons will not be broken;-this is the fourth. Taking warning from the sovereign E, and using only measures of virtue, the remote will come to us, and the near will be at rest; this is the fifth." The marquis was pleased, and sent Wei Këang to make a covenant with all the Jung. He also attended to the business of the people, and hunted [only] at the proper seasons.'

There is another narrative regarding Loo and Choo:-'In winter, in the 10th month, a body of men from Choo and another from Keu invaded Tsăng. Tsăng-sun Heih succoured Tsăng, and made an incursion into Choo, when he was defeated at Hoo-t'ae. The people of the State went to meet the dead [who were being brought back], and all had their hair tied up with sackcloth. It was now that this style commenced in Loo. The people sang these lines on the occasion:

"The fox-fur robe of Tsăng,
Caused our loss at Hoo-t'ae.
Our ruler a child;

Our general a dwarf.

O dwarf, O dwarf,

You caused our defeat in Choo!"']