其無成民日叔子囿。

如焉躒 外 廢說

司味二御失官

This was not one of the formal meetings summoned by the ruling State, and therefore the text does not give the names of the ministers of other States who now repaired to Ch'in to see the king of Ts'oo. His dealing with Ch'in had fluttered them all, and they hurried to pay their respects to him. Compare VII. XV. 1. To mark the difference between this

and the other usage of, I have translated the term differently.

Par. 2. We saw, in VIII. xv. 11, how Heu, to escape the pressure of Ch'ing, moved from its original capital in the present Heu Chow, Ho-nan, to Sheh, which is still the name of a district, in Nan-yang dep. of the same province. The same cause operated to produce a removal, still farther south and nearer to Ts'oo, to E, which had formerly been called Shing-foo, 70 le south-east from Poh-chow(), dep. Ying-chow, in Gan-hwuy. The movement was carried out by Ts'oo but originated in the desire of Heu itself; and hence the text ascribes it to Heu.

The Chuen says:-'In the 2d month, on Kăng-shin, the Kung-tsze K'e-tsih of Ts'oo removed [the capital, of] Heu to E, i. e., to Shing-foo, and took the lands of Chow-lae on the north of the Hwae to increase its territory. Woo Keu delivered over those lands to the baron of Heu; and [at the same time] Jen Tan removed the people of Shing-foo (I. e. E) to Chin, giving them in addition the lands of É on the west of the Puh He also removed the people outside [Ts'oo's] barrier wall to [the old capital of] Heu.'

[We have here a narrative about the relations between Chow and Tsin:-The commandant of Kan in Chow had a quarrel with Kea, the commandant of Yen in Tsin, about the lands of Yen; on which Leang Ping and Chang Teih of Tsin led the Yin Jung to attack Ying. The king then sent Hwan-pih of Chen to address the following remonstrance to Tsin:-"We [of Chow], from the time of the Hea dynasty, in

VOL. V.

Wei, T'ae, Juy, K'e, and Peih as our territories on the west. When king Woo subdued Shang, P'oo-koo and Shang-yen were our territories on the east; Pa, Puh, Ts'oo, and Tăng, our terri. tories on the south; Shuh-shin, Yen, and Poh, our territories on the north:-no narrow limits could be assigned to our boundaries. When Wăn, Woo, Ch'ing, and K'ang granted fiefs to their own brothers, that they might be fences and screens to Chow, it was also as a precaution against weakness and losses [in the future]:-was it that they should be like the [first] cap for the hair which is subsequently thrown away? The ancient kings located T'aou-wuh in [one of] the four distant regions, to encounter the sprites and other evil things (See on VI. xviii. 9), and so it was that the villains of the surname Yun dwelt in Kwa-chow. When [our] uncle, [your] duke Hwuy, returned from Ts'in (In the 15th year of duke He), he induced them to come in this direction (In He's 22d year), so that they have since pressed on all our Ke States, and entered our suburbs and the districts beyond them;-these the Jung have taken to themselves. That the Jung have thus [a footing in] the Middle State, whose is the blame? How-tseih [taught how to] divide the lands and sow grain all under heaven, and now the Jung regulate them after their own fashion; -is not the case a hard one? Let my uncle well consider it. I am to you as the cap or crown to the other garments, as the root to the tree, or the spring to the stream, as their counsellor to the people. If you tear the cap and break the crown in pieces, tear up the root, stop up the spring, and take it on you to cast the counsellor away, what can be expected by me, the One man, from the Jung and the Teih?"

'Shuh-hëang said to Seuen-tsze, "Even Wăn, as leader of the States, was not able to change the order of the kingdom. He acted as the supporter of the son of Heaven, showing towards him extraordinary respect. Since the time of Wan, our virtue has decayed generation after generation, and we have tyrannized over and reduced lower and lower the Head of Chow, thereby proclaiming the extravagance of our course. Is it not right that the States should become disaffected to us? And moreover the

79

king's words are right Do you consider the case well." Seuen-tsze was pleased; and as the king was then in mourning for one of the queen's kindred, he sent Chaou Ch'ing to Chow to offer condolences, and to surrender the lands of Yen, and present an offering of grave-clothes. He also sent back the captives of Ying. The king on his part made Pin Hwah seize Seang, the commandant of Kan, to please Tsin, where, however, they treated him with courtesy, sending him afterwards back [to Chow].']

Par, 3. Kung and Kuh have here stead of.

in

The Chuen says:-'In the 4th month, there was a fire in Chin. Pe Tsaou of Ching said, "In 5 years the State of Ch'in will be re-established; and after 52 years of re-establishment, it will finally perish." Tsze-ch'an asked the reason [of his saying so], and he replied, "Ch'in, (As representing the dynasty of Chuen-heuh), belongs to [the element of ] water. Fire is the antagonistic [element] to water, and is under the regulation of Ts'oo (The rulers of Ts'oo being descended from Chuh-yung). Now the Ho [star] has appeared, and kindled this fire in Chin, [indicating] the expulsion of Tsoo and the establishment of Chin. Antagonistic elements are ruled by the number five [in their conjunctions]; and therefore I say in 5 years. The year [-star] must five times come to Shun-ho, and then Chin will finally perish, and Tsoo be able to keep it in possession. This is the way of Heaven, and therefore I said 52 years."

Acc. to the explanation of Too, Jupiter was this year in Sing-ke (Sagittarius-Capricorn). In 5 years (Inclusive of the 1st and last), it would be in Ta-leang (Aries-Taurus), when Chin would be re-established; and in 4 years after it would be in Shun-ho (Cancer-Leo). When in 48 years it had been again 4 times in Shun-ho, these added to the above 4 years, give the 52 years mentioned.

In this par. and the 1st, as well as in the concluding par. of last year, the text continues to speak of Ch'in as if that State were still existing,

after its extinction by Ts'oo. There would appear to be, it is thought, in this way of writing, some Indication of Confucius' disapprobation of the procedure of Ts'oo.

[The Chuen appends here a narrative, which we find, with some differences, in the Le Ke, II., Pt. II. ii. 12:—' Seun Ying of Tsin had gone to Ts'e, to meet his bride; and as he was returning, he died, in the 6th month, at He-yang. While his coffin remained unburied in Keang, the marquis was, [one day], drinking and enjoying himself, when the chief cook, Too Kwae, rushed into the apartment, and asked leave to assist the cupbearer. The duke having granted it, he proceeded to fill a cup, which he presented to the music-master, saying, "You are the ruler's ears, and should see to his hearing well. If the day be Tsze-maou, it is called an evil day, and the ruler does not feast on it nor have music, and learners give up their study [of music] on it ;-because it is recognized as an evil day. The ruler's ministers and assistants are his limbs. If one of his limbs be lost, what equal occasion for sorrow could there be? You have not heard of this, and are practising your music here;showing that your hearing is defective." He

then presented another cup to the inferior officer of the Exterior, the officer Shuh, saying, "You are the ruler's eyes, and should see to his seeing clearly. The dress is intended to illustrate the rules of propriety, and those rules are seen in the conduct of affairs. Affairs are managed according to the things [which are the subject of them]; and those things are shown in the appearance of the person. Now the ruler's appearance is not in accordance with the [great] thing [of to day], and you do not see this:— your seeing is defective." He also drank a cup himself, saying, "The combination of flavours

[in diet] is to give vigour to the humours [of the body], the effect of which is to give fulness and stability to the mind. The mind is thus able to determine the words in which the orders of the government are given forth. To me belongs that combination of flavours, and as you two in attendance here have failed in the duties of your offices, and the ruler has given no orders [condemnatory of you], I am chargeable with the crime."

'The marquis was pleased, and ordered the spirits to be removed. Before this, he had

wished to remove the Head of the Che family (Seun Ying) from his office, and to give it to a favourite officer of an extraneous clan; but in consequence of this incident he repented of his purpose and gave it up. In autumn, in the 8th month, he made Seun Leih (Ying's son) assistantcommander of the 3d army, by way of apology [for his dislike of the family].']

Par. 4. This Chung-sun Kéoh is the Măng He-tsze of whose ignorance of the rules and observances of propriety we read under the 7th year. For twenty years, since the 20th year of Seang, there had been no interchange of complimentary visits between Loo and Ts'e. The present mission was therefore, dispatched on a grand scale. The Chuen says:-Măng He-tsze went to Ts'oo, to pay a complimentary visit of the completest order(): ):—which was proper.'

Par. 5. This par. is literally, 'We built the park of Lang.' But the 'building' must refer principally to the enclosing walls, and I have therefore translated by 'enclosed.'

The Chuen says:-'We enclosed the park of Lang. Ke Ping-tsze (Grand-son of Sul or Ke Woo-tsze) wished the work to be quickly completed; but Shuh-sun Ch'aou-tsze said, "The ode (She, III. i. ode VIII. 1) says,

'When he planned the commencement, [he
said], "Be not in a hurry;"
But the people came as if they were his
children.'

Why must it be quickly completed? That would tend to destroy the people. We can get on without a park; but can we get on without the people?" Lang,-see I. ix. 4, et al.

Aquarius). The Houses of Keang and Jin (I. e., of Ts'e and Seeh) are the guardians of the territory corresponding thereto. Right at the commencing constellation of that sign, there is this ominous star;-with a communication evidently to Yih Keang, the ancestress of the House of Tsin. [The constellations of] heaven are arranged in sevens; and it was on Mowtsze that duke Fung [anciently] ascended on high, when a [strange] star appeared in this same place. Thus it is that I make this observation."]

Par. 2. Instead of Kung-yang has, having confounded the Lwan clan of Tsin, which had played a prominent part in the former period of the Ch'un Ts'ëw, with that of Ts'e.

The Chuen says:-"The chiefs of the families of Lwan and Kaou, which were descended from duke Hwuy of Ts'e, were both addicted to drink, gave credit to women's stories, and had many animosities. They felt themselves stronger than the families of Ch'in and Paou, and hated them. This summer, some one told Ch'in Hwan-tsze that Tsze-k'e (Lwan She) and Tszeleang (Kaou Keang) were about to attack the Ch'in and the Paou; and similar information was conveyed to the chief of the Paou. Hwan-tsze [on this] gave out his buff-coats, and proceeded to the house of Paou, when [on the way] he met Tsze-leang, dashing along in his chariot drunk. He went on, however, and saw Wan-tsze (Paou Kwoh), who also gave out his buff-coats, while they sent to see what the two chiefs were doing. It turned out that they were setting to to drink, but Hwan-tsze said, "Although our informant was not correct, yet when they hear that we have given out our buff-coats, they will be sure to [try to] drive us out. While they are drinking, let us take the initiative and attack them."

'Ch'in and Paou were then on the best of terms, and accordingly they proceeded to attack the Lwan and Kaou. Tsze-lëang said, "If we first get [the countenance of] the duke, where can Chin and Paou go to?"" [The duke refusing to see them], they attacked the Hoo gate. Gan Ping-chung took his place outside it in his court robes. The four clans all called him, but he would not go to any of them. His followers asked him whether he would help Ch'in and Paou, but he said that they had no goodness to make him do so. Would he help Lwan and Kaou then? They were no better, he said. Would he then return to his own house? "When the ruler is attacked," said he, "how should I return ?" [By and by] the duke called him, and he entered the palace, where the duke consulted the tortoise-shell, as to whether he should give Wang Hih the [banner] Ling-koop'e, and order him to lead forth his troops. The answer being favourable, that officer asked leave to cut off 3 feet [from the border], and took the banner.

'In the 5th month, on Kăng-shin, they fought near the altar of [How-] tseih, when Lwan and Kaou were defeated. They were defeated again in the Chwang [street], pursued by the people, and defeated a third time near the Luh gate, after which Lwan She and Kaou K'eang fled to Loo. Ch'in and Paou divided all their property between themselves, but Gan-tsze `advised Hwan-tsze to surrender it to the duke, saying, "Courteous deference is the essential point of virtue. It is an admirable quality. All

who have blood and breath have a disposition to quarrel with one another, and hence gain is not to be sought for by violence. It is better to think of righteousness. Righteousnes is the root of gain. The accumulation of gain produces misfortune; let me advise you for the present not to seek such accumulation. You will find such a course conduce to the growth of your superiority." On this Hwan-tsze gave up everything to the duke, and asked leave. as being old, to retire to [the city of] Keu. [Subsequently], he called Tsze-shaou (Who, with Tsze-shang and Tsze-chow, had been driven away in Seang's 21st year) [back to Ts'e], privately provided for him tents and articles of furniture, and clothes and shoes for his followers, and restored [his city of] Keih. So he dealt by Tsze-shang, restoring his city; and by Tsze-chow, giving him [the city of] Foo-yu. He brought back [also] Tsze-shing, Tsze-kung, and Kung-sun Tsech (Driven out by Tsze-k'e in Ch'aou's 8th year), and increased the emoluments of them all. To all the sons and grandsons of former rulers, who had no revenues, he gave cities of his own; and to all the poor and straitened, the orphans and widows, in the State, he distributed of his grain, saying, "The ode (She, III. i. ode I. 2) says,

'He displayed his gifts in every direction."

So was [King Wăn] able to dispense his bounties; and it was in this way that duke Hwan became the leader of the States."

'The duke [wanted to] give to Hwan-tsze the city adjoining Keu, but he declined it. Muh Măng-ke (The duke's mother) begged Kaoutang for him; and the Ch'in family began to be greater than it had been.'

The text mentions the flight of Lwan She only, as Kaou Keang was not a minister of Ts'e. Par. 3. Here and afterwards Kung-yang has

如 for意如:E-joo is Ke Ping-tsze,

who was now chief of the House of Ke-sun. The whole expedition was under him, but the text mentions the other commanders also, be kwoh confounds Shuh Kung with the chief of cause they were all three ministers. Hoo Ganthis expedition as assistant-commander to one the Shuh-sun House. He may also have been in

or other of the others.