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yours. I have heard the saying that When a State is about to perish, there will be many new enactments in it.' Is your proceeding an illustration of it ?"

To this letter Tsze-ch'an returned the following reply, "As to what you say, I have not the talents nor the ability to act for posterity; my object is to save the present age. I cannot accept your instructions, but I dare not forget your great kindness."

'Sze Wăn-pih said, "The Ho (Fire) star has made its appearance. Is there going to be fire in Ching? Before the appearance of the Ho, it made use of fire to cast its punishment-tripods. If the Ho is an emblem of fire, must we not expect fire [in Ching]?" '].

Par. 3. The Chuen says:-Ke-sun Suh went to Tsin, to make our acknowledgments for the lands of Ke, [which Mow-e had given over to Loo]. The marquis gave him an entertainment at which there was more than the usual number of dishes. On seeing this, he retired, and sent an internuncius to say, "In its service of [your] great State, [our] small State, if it can [only] escape measures of punishment, does not seek for any gifts. I should get no more than three rounds of the cup. But now there are more dishes than are sufficient for that, and I dare not accept [such distinction]-would it not be an offence if I did so?" Han Seuen-tsze said, “Our ruler intended to promote your joy;" but [Woo-tsze] replied, "It is what my ruler would not [accept]; how much less dare I, who am but as a menial servant of [your] ruler, listen to such an addition to his gift!" He then firmly requested that the additional dishes might be removed, and only when that was done did he return to the completion of the entertainment. The people of T'sin, out of respect to the knowledge of propriety [which he thus showed], made the [usual] offerings of friendship to him very large.

Par. 5. The Chuen says:-Lew, master of the eunuchs, of Sung was a favourite, but was hated by Tso, [the duke's] eldest son; and Hwa Hoh-pe undertook to kill him. Lew heard of it, dug a hole, killed a victim and buried [its blood], with the tablets [of a covenant] over it." He then informed the duke, saying, "Hoh-pe is about to bring back the fugitive (Hwa Shin; see on IX. xvii. 6) and his family, and has made a covenant to that effect in the northern suburbs." The duke sent to see, and [the evidence] was found, on which he drove out Hwa Hoh-pe, who fled to Wei.

'On this, Hwa Hae (Younger brother of Hohpe) wished to get the office of master of the Right in the room [of Hoh-pe], and by agreement with the eunuch Lew, came and gave confirmatory evidence, saying that he had heard of his brother's purpose for a long time; so the duke gave him the appointment. [Having received this], he went to see the master of the Left, who said to him, "A fellow like you is sure to come to ruin. You have ruined the members of your own House. What part have you in men, and what part have men in you? The ode (She, III. ii. ode X. 7) says,

" The circle of relatives is like a wall.
Do not let your wall be destroyed;
Do not, solitary, be consumed with terrors.'

You have reason to live in such terror!"'
[We have here two narratives:-

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1st. In the 6th month, on Ping-seuh, a fire broke out in Ching (See the conclusion of the narrative after par. 2).'

2d. The Kung-tsze K'e-tsih went to Tsin,— to return the visit of Han-tsze. As he was passing by [the capital of] Ching, Han Hoo, Kung-sun Keaou, and Yew Keih followed the earl to pay him the compliments of the journey at Cha; but he declined and would not presume to see them. [The earl], however, earnestly begged that he would do so, [which he did], behaving [to the earl] as if he were having an interview with [his own king]. [Afterwards] he had a private audience of [the earl], with eight of his chariots [as his offering]; he saw Tsze-p'e, as if he were seeing the highest minister [of Ts'oo], with an offering of 6 horses; Tsze-ch'an, with 4; and Tszet'ae-shuh with 2. He forbade his foragers, grooms, and fuel-collectors to go into the fields. No trees were to be cut down for fuel; no grain nor vegetables were to be gathered; no houses were to be unroofed; there was to be no violent begging. He made a declaration that whoever should violate his orders, if he were an officer, he should be dismissed, and if he were a smaller man, he should be reduced still lower. His men were to exercise no oppression where they lodged; hosts should not be troubled by their guests. In going and returning he observed these rules. The three ministers of Ching all knew that he would [yet] be king [of Ts'oo].

'When Han Seuen-tsze went to Ts'oo, they did not meet him; and now when the Kung-tsze K'e-tsih was come to the borders of Tsin, the marquis intended in the same way not to meet him. Shuh-heang, however, said, "Ts'oo is perverse, and we are correct:-why should we imitate its perversity? The ode (She, II. vii. ode IX. 2) says,

'What you teach

The people all imitate.'

Let us follow our own way; should we imitate the perversity of others? The Shoo says, 'The sage forms a pattern.' Instead of taking good men for our pattern, shall we find it in men who are perverse? If an ordinary man do what is good, the people will take him for their pattern; how much more will they do so in the case of the ruler of a State!"

"The marquis of Tsin was pleased, and sent to meet the envoy accordingly '].

Par. 6. This sacrifice was offered because, as Tso says, there was now a drought.'

Par. 7. The Chuen says:-E-ts'oo, of Seu came on a complimentary visit to Ts'oo, where he was seized by the viscount; but he effected his escape and returned home. The viscount, fearing that Seu would revolt, sent Wei Seeh to invade it, when a body of men from Woo went to its aid. On this, Tsze-tang, the chief minister, led a force and invaded Woo. He collected his troops at Yu-chang, and halted at Kau-k'e. The men of Woo defeated his army at Fangchang, taking prisoner K'e-tsih, director of the palace stables. Tsze-tang laid the blanie [of the defeat] on Wei Seeh, and put him to death.'

Par. 8. Tso says this was a complimentary visit, and to offer Loo's condolences on the defeat [sustained from Woo].

Par. 9. The Chuen says:-'In the 11th month, the marquis of Ts'e went to Tsin, to ask

leave to invade North Yen, when Sze Kae, in attendance on Sze Yang, met him at the Ho:which was according to rule. The marquis having given his assent, in the 12th month the marquis of Ts'e invaded North Yen, intending to re-instate duke Këen. Gan-tsze said,

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They will not enter [the capital of] Yen. Yen has a ruler, and the people are not disaffected to him. Our ruler [desires] bribes; those about ̇ him flatter him; and so he commences a great undertaking, but not in good faith. Such enterprises have never been successful.”

Seventh year.

公。十宿冬九秋四叔三七

有卒十月八月,孫月,年 有公月甲舍公春

至戊辰如如主

月,自辰,朔,齊,楚正

癸楚衞日涖

侯有盟。 蟹

惡食

卒。之。夏

吾執牧輿,也,天詩也將弗納之母

釁先齊加

文文百隸臣

先之以輿故有 日封飲與日,

君周待臣王十普畧酒

王王事隸人之内,

動之

之無

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作之今臣公有下何辭於之 法有僚臣十莫非日王無

櫝二請

月以人王

耳戊謝行正

區日司僚大等非君天宮

之有日臣夫下王王子其之堪

不午罪.成,月,

女僕大所土食經罪闢之王克盟公日,蟹

荒胡僕夫以率土界大 4.大入及旌而 而於孫敝齊 閱執臣臣事土之諸

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以封汝也若從有司是無所執逃臣也逃而舍之是無陪臺也王事無乃闕乎昔武王數紂之罪以告諸 口紂爲天下逋逃主萃淵藪故夫致死焉君王始求諸侯而則紂無乃不可乎若以二文之法取之盜有所 在矣王日取而臣以往盜有寵未可得也遂之

楚子成章華之臺願與諸侯落之大宰遠啟彊日臣能得魯侯遠啟疆來召公辭日昔先君成公命我先大夫
嬰齊曰吾不忍先君之好將使衡父照臨楚國鎮撫其社稷以輯寕爾民嬰齊受命於蜀奉承以來弗敢失
而致諸宗祧日我先君共王引領北望日月以冀傳序相授於今四王矣嘉惠未至唯襄公之辱臨我喪孤與
二三臣悼心失圖社稷之不皇况能懷思君德今君若步玉趾辱見寡君寵靈楚國以信蜀之役致君之嘉
思是寡君旣受职矣何蜀之敢望其先君鬼神實嘉籟之豈唯寡君君若不來使臣請問行期寡君將承質
而見於蜀以請先君之职公將往夢襄公祖梓慎曰君不果行襄公之適楚也夢周公祖而行今襄公實祖君
其不行子服惠伯日行先君未嘗適楚故周公祖以道之襄公適楚矣而祖以道君不行何之三月公如楚鄭
伯勞於師之槊孟僖子爲介不能相儀及楚不能答郊势

朔日有食之晉侯問於士文伯日誰將當日食對日魯衞惡之衛大魯小公日何故對日去衛地
如魯地於是有災魯實受之其大咎其衛君乎魯將上卿公曰詩所謂彼日而食于何不臧者何也對日不善
政之謂也國無政不用善則自取謫於日月之災故政不可不慎也務三而已一日擇人二日因民三日從時
今晉人來治杷田季孫將以成與之謝息爲孟孫守不可日人有言日雖有挈缾之知守不假器禮也夫子從
君而守臣喪邑雖吾子亦有猜焉季孫日君之在楚於晉罪也又不聽晉魯罪重矣晉師必至吾無以待之不
如與之間晉而取諸杷吾與子桃成反誰敢有之是得二成也魯無憂而孟孫益邑子何病焉辭以無山與之
萊柞乃遷於桃晉人爲杞取成

⊕楚子享公於新臺使長鬣者相好以大屈旣而悔之薳啟彊聞之見公公語之拜賀公日何賀對日齊與晉 越欲此人矣寡君無適與也而傳諸君君其備禦三鄰慎守寶矣敢不賀乎公懼乃反之

今鄭子產聘於晉晉侯有疾韓宣子逆客私焉日寡君寢疾於今三月矣走羣望有加而無瘳今夢黄熊入 於寢門其何厲鬼也對日以君之明子爲大政其何厲之有昔堯殛鯀於山其神化爲黃熊以入於羽淵實 爲夏郊三代祀之晉爲盟主其或者未之祀也乎韓子祀夏郊晉侯有間賜子產莒之二方鼎子產爲豐施歸 州田於韓宣子日日君以夫公孫段爲能任其事而賜之州田今無祿早世不久享君德其子弗敢有不敢 以聞於君私致諸子宜子辮子產日古人有言日其父析薪其子弗克負荷施將懼不能任其先人之祿其况 能任大國之賜縱吾子爲政而可後之人若屬有疆場之言做邑獲戾而豐氏受其大討吾子取州是免敝邑 於戾而建置豐氏也敢以爲請宣子受之以告晉侯晉侯以與宣子宣子爲初言病有之以易原縣於樂大心 人相驚以伯有日伯有至矣則皆走不知所往鑄刑書之歲二月或夢伯有介而行日壬子余將殺帶也 明年壬寅余又將殺段也及壬子駟帶卒國人待懼齊燕平之月壬寅公孫段卒國人愈懼其明月子產立公 洩及止以撫之乃止子大叔問其故子產曰鬼有所歸乃不爲厲吾爲之歸也大叔日公孫洩何爲子產 日說也爲身無義而圖說從政有所反之以取媚也不媚不信不信民不從也及子產適晉趙景子問焉日伯 猶能爲鬼乎子產日能人生始化日魄旣生魄陽日魂用物精多則魂魄强是以有精爽至於神明匹夫匹 婦强死其魂魄猶能馮依於人以爲淫厲况香我先君穆公之冑子之孫子耳之子敝邑之卿從政三世 矣鄭雖無腆抑諺曰蕞爾國而三世執其政柄其用物也弘矣其取精也多矣其族又大所馮厚矣而强死能 為鬼不亦宜乎

⊕子皮之族飲酒無度故馬師氏與子皮氏有惡齊師還自燕之月罕朔榖罕魋罕朔奔晉韓宣子問其位於

子產子產日君之覊臣苟得容以逃死何位之敢擇卿違從大夫之位罪人以其罪降古之制也朔於敝邑亞 夫也其官馬師也獲戾而逃唯執政所寘之得免其死爲惠大矣叉敢求位宣子爲子產之敏也使從嬖大

秋八月衞襄公卒晉大夫言於范獻子日衛事晉爲睦晉不禮焉庇其賊人而取其地故諸侯詩日起覦在
兄弟急難又日死喪之威兄弟孔懐兄弟之不睦於是乎不弔况遠人誰敢歸之今又不禮於衛之嗣衛必
諸侯也獻子以告韓宣子宣子說使獻子如衞弔且反戚田衛齊惡告喪於周且請命王使成簡公
弔且追命襄公日叔交陟恪在我先王之左右以佐事上帝余敢忘高圍亞

月公至自楚孟僖子病不能相禮乃講學之苟能禮者從之及其將死也召其大夫日禮人之幹也無禮無
吾聞將有達者日孔丘聖人之後也而滅於宋其祖弗父何以有宋而授厲公及正考父佐戴武宣三命
益共故其鼎銘云一命而僅再命而傴三命而俯循牆而走亦莫余敢侮膻於是鬻於是以餬余口其共也
但言日聖人有明德者若不當世其後必有達人今其將在孔丘乎我若獲沒必屬說與何忌於
子使事之而學禮焉以定其位故孟懿子與南宮敬叔師事仲尼仲尼日能補過者君子也詩曰君子是則
是效孟僖子可則效已矣

今單獻子棄親用冬十月辛酉襄頃之族殺獻公而立成公

十一月季武子卒晉侯謂伯瑕日吾所問日食從矣可常乎對日不可六物不同民心不壹事序不類官職不 則同始異終胡可常也詩日或燕燕居息或憔悴事國其異終也如是公日何謂六物對日歲時日月星辰是 謂也公日多語寡人辰而莫同何謂辰對日日月之會是謂辰,故以配日

衛襄公夫人姜氏無子嬖人婤始 生孟縶

紫孔成子夢康叔謂己立元余使蔣之孫圉與史茍相之史朝亦夢康

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