癸,居夢建吉宗之,成 亥可從 武之何不可子 日 日,日,足 元不歲夢 歲夢會謂 朝社 康建可謂日史尙尙良婤協。孫 建謂長非朝立享弱始管圉, 襄孔又稷用命非長矣長 長.長史縶 衞行生韓相將 公成焉臨也之嗣 孟之朝尙國孔子宣元命 子得祭弗二也其非謂日克主成名子史而 立居礼從卦二人乎。 子之為朝子 靈各奉何告卦日,也對亨之社日政見荷 公,以民為之皆利將日又遇 十所人,弱筮云建不康何屯遇易 二利事足襲子侯列叔疑之屯 孔 月不鬼者於其嗣於名焉。地又之之侯之鉏 VII. 1 In the [duke's] seventh year, in spring, in the king's first 2 mouth, [North Yen] made peace with Ts'e. In the third month, the duke went to Ts'oo. 3 Shuh-sun Shay went to Ts'e to make a covenant. 4 5 6 7 8 In summer, in the fourth month, on Keah-shin, the sun was eclipsed. In autumn, in the eighth month, on Mow-shin, Goh, marquis of Wei, died. In the ninth month, the duke arrived from Ts'oo. In winter in the eleventh month, on Kwei-we, Ke-sun Suh died. In the twelfth month, on Kwei-hae, there was the burial of duke Ling of Wei. Par. 1. The Chuen says: This peace was | what Ts'e sought for. On Kwei-we, the marquis was halting at Kwoh, and the people of Yen made proffers of accommodation, saying, "Our poor State knows its guilt, and dares not but listen to your orders. With some worthless articles of our former rulers, we beg to apologize for our offence." Kung-sun Seih said, “ Having received its submission we can return; and when an occasion is presented we can make [another] movement." In the 2d month, on Mow-woo, a covenant was made at Seu-shang. The people of Yen sent to the marquis a daughter of their ruling House, and the bribes of a yaou vase, a casket of jade, and a white jade goblet with ears. He then returned [to Ts'e], without having succeeded in his [professed] object.' According to this Chuen, the peace made in the text was between North Yen and Ts'e, and must be supplied from the concluding 北燕 Still there is no evidence of there being any strife between Loo and Ts'e at this time, which could furnish a reason for their making peace; and considering the allusions to a peace between Yen and Ts'e in subsequent narratives, the view of Tso-she is decidedly to be preferred. No stress is to be laid on the use of, which simply. The critics, who find mysteries in the terms of the classic, say that is used from the from the standpoint of Loo, and [There is here appended the following narrative about the king of Ts'oo:- When the viscount of Tsoo was chief minister of the State, he had made for himself a royal flag which he used in par. of last year. Kung-yang and Kuh-lëang, however, took a different view, and supposed that Loo and Tse were the parties in the paci-hunting. The Woo-director, Woo-yu, broke [the fication;-a view in which they have been followed by a host of critics. Certainly there are many paragraphs in the classic where 'Loo' or‘we' has to be supplied as the subject; and so far this would be in analogy with them. staff of] it, saying, "Two rulers in one State!this is what no one can endure." When the chief minister became king, he built the palace of Chang-hwa, and recalled fa number of j exiles to fill [the offices in] it, and among them was a janitor of Woo-yu, whose master tried to seize him. The [king's] officers would not give the man up, saying, "It is a great offence to seize a man in the royal palace;" and with this they seized [Woo-yu, and carried him off], to lay the matter before the king. The king was about to fall to drinking, and Woo-yu defended himself, saying, "The dominion of the Son of Heaven extends everywhere; the princes of States have their own defined boundaries. This is the ancient rule; within the State and the kingdom, what ground is there which is not the ruler's? What individual of all whom the ground supports is there that is not the ruler's subject? Hence the ode (She, II. vi. ode I. 2) says, Under the wide heavens All is the king's land. Along the coasts of the land All are the king's servants.' The day has its ten divisions of time, and of men there are the ten classes; and so it is that inferiors serve their superiors, and that superiors perform their duties to the Spirits. Hence, the king makes the duke (=the prince of a State) his servant; the duke, the great officer; the great officer, the [simple] officer; the officer, the lictor; the lictor, the crowd of underlings; the underling, the menials: the menial, the labourer; the labourer, the servant; the servant, the helper. There are also grooms for the horses, and shepherds for the cattle;-and thus there is provision for all things. "Your officers say, 'Why do you seize a man in the king's palace?' but where else should I seize him? A law of king Wăn of Chow says, Make great inquisition for fugitives;' and it was thus he got the kingdom. Our former ruler king Wan made the law of Puh-gow, which says, 'He with whom the thief conceals his booty is as guilty as the thief;' and it was he who extended his boundary to the Joo. If we are to accept what your officers say, we shall have no means of apprehending runaway servants; if we are to let them go without trying to apprehend them, we shall have no servants at all. There is surely some misconduct of your majesty's affairs here. 6.66 Formerly when king Woo was enumerating the crimes of Chow, for the information of the princes, he said, Chow is the host of all the vagabonds under heaven, who collect about him as fish in the deep (See the Shoo, V. iii. 6).' On this account every one was willing to go to the death [against Chow). You, our ruler and king, have just begun to seek [the adherence of] the States;-does it not seem improper in you to be imitating Chow? If we are to apprehend them according to the laws of the two Wăn, there is [another] thief here!" The king said, "Take your servant and begone. That [other] thief is a favourite, and cannot yet be got!" With this he pardoned [Woo-yu].'"] Par. 2. The Chuen says:- When the viscount of Ts'oo had completed the tower of Chang-hwa, he wished to have the princes of the States present at the inauguration feast. The grand-administrator Wei Ke-k ëang, having said that he could secure the attendance of the marquis of Loo, came to Loo to call the duke, and made the following speech, "Your former ruler, duke Ch'ing, gave his commands to our former great officer Ying-tse. to the effect that he would not forget the friendship between his predecessors and our rulers, and would send Hăng-foo on a brightening visit to Ts'00, to support and comfort its altars, in order that the peace of its people might be secured. Ying-ts'e received his commands at Shuh (See on VIII. ii. 9), brought them along with him, careful that nothing should be lost, and made an announcement of them in our ancestral temple. From that time our ruler, king Kung, looked with outstretched neck to the north, from day to day and month to month hoping [that the ruler of Loo would come to his court]. In the order of succession four kings have since given our State one to the other, and the acceptable kindness [of Loo] has not come to us. Duke Sëang alone condescended to come to the funeral [of our last king], and then our ruler and his ministers, in the grief of their hearts, were not able to take proper measures. They had not leisure to attend to the business of the altars, and much less were they able to show how they cherished and thought of his kindness. If now your lordship will direct your gemmeous extend your favouriug influence to our State, so steps, and condescend to visit our ruler, and reach to us with your acceptable kindness, our as to make good the agreement at Shuh, and ruler will have received your favour, and not presume to look for anything like what was promised at Shuh. The Spirits of his predecestion;-not he only will be indebted to you. If sors will be pleased also, and feel their obligayour lordship will not come, let me ask the time when we must put ourselves in motion. Our ruler will bring his hostages and offerings, and see you in Shuh, to beg from you the gift promised by your predecessor." When the duke was about to go, he dreamt journey] the sacrifice to the Spirits of the way. that duke Seang was offering [for his safe [On this], Tsze Shin said, "You must not carry out the purpose of going. When duke Sëang was going to Ts'oo, he dreamt that the duke of Chow offered this sacrifice for him, und went accordingly. And now he himself is offering it fuh Hwuy-pih, however, said, “You must go. for you. Your lordship must not go." TszeOur former ruler had never gone to Ts'oo, and therefore the duke of Chow offered the sacrifice to lead him on. Duke Sëang went to Ts'o0; and now he offers the sacrifice to lead you on should you go to ?" the way. If you do not go [to Ts'oo], where 'In the 3d month, the duke went to Ts'o0. The earl of Ch'ing paid him the compliments of the journey at Sze-che-lëang. Măng Hetsze, who was with the duke as assistant, could not direct the observances to be employed; and when they arrived at Ts'oo, he could not respond properly at the complimentary meeting in the suburbs.' Par. 3. For, here and afterwards, Tso-she and Kuh-leang have. This was the son of Shuh-sun P'aou or Muh-tsze, raised to succeed his father by the waiting-boy New,' as related in the narrative at the end of the 5th year. He is called generally in the Chuen by his posthumous title of Chaou-tsze (Y? 7). 涖 -see on V. iii, 6. Those who contend that the peace in the 1st par. was between Loo and Tse press this notice in support of their view, and understand that the covenant here was in confirmation of that peace. Tso-she says nothing on this par. is not decisive in the case. It is sometimes employed of the renewal or confirmation of a covenant(); but we find it employed also where there had been no previous agreement. Par. 4. This eclipse took place in the forenoon of March 11th, B.C. 534. The Chuen says:-The marquis of Tsin asked Sze Wăn-pih in whom [the omen of] the eclipse would be fulfilled, and was answered, "Loo and Wei will both feel its evil effects; Wei to a greater extent, and Loo to a less," "Why so?" said the marquis. "It went," said Wan-pih, "from Wei on to Loo. There will be calamity in the former, and Loo will also feel it. The greater evil indicated is to light, perhaps, on the ruler of Wei, and [the less] on the highest minister of Loo." The marquis said, "What does the ode (She, II. iv. ode IX. 2) mean, when it says, 'When the sun is eclipsed, The officer replied, "It shows the effects of bad government. When there is not good govt. in a State, and good men are not employed, it brings reproof to itself from the calamity of the sun and moon. Government, therefore, must not in any wise be neglected. The three things to be specially attended to in it are-1st, the selection of good men [for office]; 2d, consideration of the people; and 3d, the right observance of the seasons.' [We have five narratives appended here:1st. An officer came to Loo from Tsin to settle the question about the lands of K'e (See on IX. xxix. 7), and Ke-sun was about to give Ching [up] to him. Seay Seih, who was holding that city for Măng-sun, objected, saying, "There is a saying that though a man have only knowledge enough to carry a pitcher, as he is in charge of it, he must not lend it to another; and it expresses what is proper. My master is in attendance on our ruler; and if I lose the city of which I am in charge, [during his absence], even you yourself will be suspicious of me." Ke-sun replied, "Our ruler's being in Ts'oo is held by Tsin to be an offence; and if [in this matter] we do not listen to Tsin, Loo's offence will be aggravated. The army of Tsin will be upon us, and I am not prepared for it. We had better give the city [up], and when Tsin affords an opportunity, we can take it [again] from K'e. I will give you Taou [instead]; when Ching is got back, who will dare to hold it [but Măngsun]? You will thus get two Ch'ing. Loo will not have to sorrow, and Măng-sun will have an additional city. Why should you be distressed [by what I propose]?" Seay Seih objected to Taou, because there was no hill near it, on which Ke-sun gave him the hills of Lae and Tsol. He then removed to Taou, and the officer of Tsin took Ch'ing in behalf of K‘e.' VOL. V. 2d. The viscount of Ts'oo entertained the duke in his new tower, having a man with a long beard to direct [the ceremonies]. His gift of friendship [to the duke] was the [bow called] given it, and Wei Ke-k'eang, having heard that Ta-k'ëuh. He repented afterwards that he had he did so, visited the duke, who told him about it, on which he bowed, and offered his congratulations. "What is there to congratulate me about?" said the duke. "Ts'e, Tsin, and Yueh," replied K'e-k'eang, "have wished to get this [bow] for a long time. Our ruler couid not make up his mind to which to give it, and now he has given it to you. You must be prepared to withstand [the attempts of] those three neighbours [to take it from you], and carefully guard the precious treasure." The duke on this got frightened, and returned the article. 3d. Tsze-chan having gone on a complimentary visit to Tsin, the marquis was then ill, and Han Seuen-tsze met the guest, and had a private conversation with him. "Our ruler," said he, "has been ill in bed, now for 3 months. We have been all running about and sacrificing to all the hills and streams in Tsin, but his illness has got worse instead of better. He has now dreamt that a yellow bear entered the door of his chamber;-what evil devil can that be?" "With a prince so intelligent as your ruler," replied Tsze-ch'an, "and with the government in your hands, what evil devil can there be? Anciently, when Yaou put K'wăn to death on mount Yu, his spirit changed into a yellow bear, which entered into the abyss of Yu. He was under the Hea dynasty the assessor at its sacrifice to Heaven, and in fact the three dynasties all sacrificed to him. Tsin, though lord of covenants, has perhaps not yet sacrificed to him." Han Seuen-tsze on this offered the Hea sacrifice to Heaven, when the marquis became somewhat better, and gave to Tsze-ch'an the two square tripods of Keu. 'Tsze-ch'an, in behalf of Fung She, restored the lands of Chow (See the 2d narr. after iii. 2) to Han Seuen-tsze, saying "Formerly, your ruler, from regard to the ability with which Kung-sun Twan discharged his duties, conferred on him the lands of Chow. Now he has, unfortunately, died an early death, and has not been able to enjoy long your ruler's kindness. His son does not presume to hold the lands. I do not presume to represent the matter to your ruler, and privately surrender them to you." Seuen-tsze declined the proffer, but Tsze-chan said to him, "People have the saying, "The father split the firewood, and the son was not able to carry it.' She will be afraid lest he should not be able to sustain the weight of his father's office; how much less can he sustain the weight of that gift from your great State. Though it might be possible for him to do so, while the govt. is in your hands, yet with other men that will follow you, if there should come to be any words about border matters, our poor State will be held to be an offender, and the Fung family will experience the weight of [Tsin's] indignation. If you will take [back] Chow, you will save our poor State from any charge of offence, and you will make the Fung family stronger:-I venture to make it my request that you will do so." Seuen-tsze on this received Chow, and informed the marquis of it, who gave it to him. Because of what he had said before (See the narrative 78 already referred to), however, he was distressed by the idea of holding it, and exchanged it with Yoh Ta-sin for the district of Yuen.' Han Tuy (a brother of Tsze-p'e), and fled to Tsin. Han Seuen-tsze asked Tsze-chan what rank should be assigned to him, and was answered, 4th. The people of Ching frightened one "He is a refugee with your ruler. If he be reanother about Pih-yew (See on IX. xxx. 7),│ceived by you so that he shall escape death, what saying, "Pih-yew is here!" on which they would rank will he dare to seek? It is the ancient rule, all run off, not knowing where they were going that when a minister withdraws [from his State], to. In the 2d month of the year when the his rank becomes that of a great officer, and that descriptions of punishments were cast (I. e., the criminals descend according to their crimes. last year), one man dreamt that Pih-yew walked In our State Soh was a great officer of the by him in armour, and said, 'On Jin-tsze I will second degree. His office was that of Master of kill Tae, and next year, on Jin-yin, I will kill the Horse (Ma-sze,). He fled after Twan.' When Sze Tae did die on Jin-tsze, the terror of the people increased. [This year], in the commission of a crime. Assign to him the month that Ts'e and Yen made peace, on whatever place you, as administrator of the govt. Jin-yin, Kung-sun Twan died, and the people [of Tsin], please. If he escape death, your were still more frightened, till in the following kindness will be great. How dare he beyond month Tsze Ch'an appointed Kung-sun Seeh that ask for any rank?" Han Seuen-tsze, out (Son of Tsze-k'ung, the Kung-tsze Këa, put to of regard to the ability of Tsze-chan, made death in the 19th year of duke Seang), and Soh be ranked among great officers of the Leang Che (Son of Pih-yëw), [as successors to lowest degree."] their fathers], in order to soothe the people, after which [their terrors] ceased. Tsze-t'ae-shuh❘ asked his reason for making these arrangments, and Tsze-chan replied, "When a ghost has a place to go to, it does not become an evil spirit. I have made such a place for the ghost." "But why have you done so with Kung-sun Seeh?" pursued Tae-suh. "To afford a reason for my conduct," was the reply. "I contrived that there might be such a reason, because of the unrighteousness [of Pih-yew]. The administrator of government has his proper course; and if he takes the contrary one, it is that he may give pleasure [to the people]. If they are not pleased with him, they will not put confidence in him; and if they do not put confidence in him, they will not obey him." When Tsze-ch'an went to Tsin, Chaou Kingtsze asked him whether it was possible for Pih-yew to become a ghost. "Yes," replied Tsze-ch'an. "When a man is born, [we see] in his first movements what is called the animal soul. After this has been produced, it is developed into what is called the spirit. By the use of things the subtle elements are multiplied, and the soul and spirit become strong. They go on in this way, growing in etherealness and brightness, till they become [thoroughly] spiritual and intelligent. When an ordinary man or woman dies a violent death, the soul and spirit are still able to keep hanging about men in the shape of an evil apparition; how much more might this be expected in the case of Leang Seaou, a descendant of our former ruler duke Muh, the grandson of Tsze-leang, the son of Tsze-urh, all ministers of our State, engaged in its government for three generations! Although Ching be not great, and in fact, as the saying is, an insignificant State, yet belonging to a family which had held for three generations the handle of government, his use of things had been extensive, the subtle essences which he had imbibed had been many. His clan also was a great one, and his connexions were distinguished. Is it not entirely reasonable that, having died a violent death, he should be a ghost?" 5th. Among the members of Tsze-p'e's clan there were measureless drinkers, in consequence of which there arose enmity between Ma-sze and Tsze-p'e. In the mouth when the army of Ts'e returned from Yen, Han Shoh (Ma-sze) killed Par. 5. The Chuen says:-'In the 8th month, duke Seang of Wei died. One of the great officers of Tsin spake to Fan Heen-tsze, saying, "Wei's service of Tsin has been most faithful, and Tsin has not treated it with courteous propriety. It has protected its rebel (Sun Lin-foo; see on IX. xxvi. 2, et al.], and accepted his territory, causing disaffection among the States. The ode (She, II. i. ode iv. 3 and 2) says, "There is the wagtail on the plain and again, 'On the dreaded occasions of death and mourning, They are brothers who will greatly sym pathize.' If we do not cultivate harmony with [the States of] our brethren, and so do not condole with them [in their sorrows], how much more will we behave so to States that are not related to us! and who will seek our alliance? If now we go on to show discourtesy to the heir of Wei, that State is sure to revolt from us,-we shall be cutting ourselves off from the States." Heen-tsze reported these remarks to Han Seuentsze, who was pleased with them, and sent Heen-tsze to Wei to offer condolences, and also restored to it the lands of Ts'eih. "Ts'e Goh of Wei went to announce the duke's death in Chow, and also begged an expression of [the king's] favour. The king sent duke Keen of Ching to Wei to present his condolences, and gave the following expression of his favour to the deceased duke Seang:-"My uncle has ascended in his reverence, and is at the right and left of the kings, my predecessors, to assist them in the service of God. I dare not forget [our ancestors] Kaou-yu and A-yu.”' Par. 6. The Chuen says:- In the 9th month, the duke arrived from Ts'oo. Măng He-tsze felt distressed that he had not been able to direct the ceremonial observances (See on par. 2), and set about learning them. If there were any one well skilled in them, he would repair to him. [Afterwards], when he was about to die, he called to him his great officers, and said to them, "[A knowledge of] propriety is the stem of a Without it, it is impossible for him to man. stand firm. I have heard that there is arising a man of vast intelligence, called K‘ung K'ëw, a descendant of the sage [Tang], but whose family was driven [to Loo] from Sung. His ancestor Fuh-foo Ho might have possessed Sung, but he resigned it to duke Le. After him there was Ching Kaou-foo who gave his aid to [the dukes] Tae, Woo, and Seuen. He rose to the third degree of office, and with every step his humility increased. Hence the inscription on the tripod [in his ancestral temple] said, "When he got the 1st appointment, he walked with his head bowed down. When he got the 2d, with his shoulders bent; when he got the 3d, with his whole body bent. In this way he hurried along the walls, [saying to himself ], "Thus no one will presume to despise me. I will have congee in this [boiler]; I will have gruel in this [boiler].-to satisfy my hunger (See the prolegomena to vol. IV., par. 18)." Such was his humility. [Now], Tsang-sun Heih used to say, 'If a sagely man of brilliant virtue do not get distinguished in his time, among his posterity there is sure to be some one of vast intelligence.' This is now to be verified, probably, in K‘ung Kew. If I get to die a natural death, you must put Yueh and Ho-ke under his charge, making them serve him and learn ceremonial observances from him, in order that they may be established in their places." In this way Măng E-tsze (Ho-ke) and Nankung King-shuh (Yueh) became disciples of Chung-ne. Chung-ne said, "He who can mend his errors is a superior man. The ode (She, II. i. ode I. 2) says, 'The officers have in them a model for imitation.' Măng He-tsze may serve for such a model.”' [There is here a brief notice:- Heen, viscount of Shen, threw on one side his relatives, and employed refugees. This winter, in the 10th month, on Sin-yew, the clans descended from [the dukes] Seang and King, put duke Heen to death, and appointed [his younger brother], duke Ching, in his room.'] Par. 7. The Chuen says:-'In the 11th month, Ke Woo-tsze died. The marquis of Tsin said to Pih-hea, "What you said, when I asked you about the eclipse of the sun, has been fulfilled. May such verification be constantly calculated on?” “No,” was the reply. "The six things are not the same. People's minds are not one. The order of things is not similar. Offices and duties are not of the same pattern. The beginning may be the same, and the end different. How can the verification be constantly calculated on? The ode (She, II. vi. ode I. 4) says, 'Some enjoy their ease and rest; Some are all-worn in the service of the State.' Such may be the difference of the end." "What do you mean by the six things?" said the marquis. Pil-hea replied, "The year, the seasons, the days, the months, the stars, and the zodiacal spaces." The duke continued, "Tell me more. What do you mean by saying that the zodiacal spaces are not the same?" "The conjunctions of the sun and moon," was the answer, "form what are called the zodiacal spaces. Hence they serve to order the regulation of the days [of the months]."' Par. 8. The Chuen says:-'The lady Keang, wife of duke Seang of Wei, had no son, but his favourite, Chow-goh, bore to him, first of all, Chih. Kung Ching-tsze dreamt that K'angshuh (The 1st marquis of Wei) told him that he must secure the succession to Yuen, adding, “I will make Ke's grandson Yu, and Sze Kow, his ministers." Sze Chaou also dreamt that K'angshuh said to him, "I will appoint your son Kow, and Yu, the great-grandson of K‘ung Ching-tsoo, to be ministers to Yuen." Chaou went to see Ching-tsze, and told him this dream,—agreeing with that which he had had. He also In the year that Han Seuen-tsze became chief minister of Tsin, and went paying complimentary visits to the States, Chow-goh bore a [second] son, and gave him the name of Yuen. The feet of Măng-chih were not good, so that he was feeble in walking. Kung Ching-tsze consulted the Chow Yih by the reeds, propounding the inquiry whether Yuen would enjoy the State of Wei, and preside over its altars; and he got the diagram Chun (,). propounded the inquiry whether he should set up Chih, and if this appointment would be acceptable, in answer to which he got Chun and then Pe (H). He showed these results to Sze Chaou, who said, "Under Chun we have the words, Great and penetrating ; as if 'Great' were the name Yuen);' after this, can you have any doubts?" "But is it not," said Ching-tsze, "a description of the elder?" "Kang-shuh," was the reply, "so named him, and we may therefore interpret it of the superior. Măng is not a [complete] man; he cannot have a place in the ancestral temple; he cannot be pronounced the superior. And moreover, under Chun it is said, 'A prince must be set up.' If the heir were lucky, no other would have to be set up. That term indicates another, and not the heir. The same words occur in both your divinations. You must set up Yuen. K'ang-shuh commanded it, and both your diagrams direct it. When the reeds accorded with his dream, king Woo followed them. If you do not do so, what will you do? He who is feeble in walking must remain at home. The prince has to preside at the altars, to be present at sacrifices, take the charge of the people and officers, serve the Spirits, attend at conferences and visit other courts; how is it possible that he should remain at home? Is it not right that each [of the brothers] should have what is most advantageous to him?" In consequence of this, Kung Ching-tsze appointed [Yuen or] duke Ling in his father's place; and in the 12th month, on Kwei-hae, duke Seang was buried.' |