也榮,殺 夫. 猶親 XIV. 1 不刑也, 為國. 為書以其之虐晉寬 義益利、 惡 而皰晉正食 獄, 邢 不 In the [duke's] fourteenth year, in spring, E-joo arrived 3 2 In the third month, Tăng, earl of Ts'aou, died. It was summer, the fourth month. 4 In autumn, there was the burial of duke Woo of Ts'aou. In the eighth month, K'eu-tsih, viscount of Keu, died. 5 6 In winter, Keu put to death the Kung-tsze, E-k'wei. Par. I. Tso says that the style of this par., where the name only is given, and not the clanname, is expressive of honour to Tsin and of Loo's depreciation of itself; and he adds that this was according to propriety. But this criticism may be called in question. The indicating the announcement of the minister's return in the ancestral temple of the State, shows that that return was a subject on which Loo congratulated itself; but we need not cast about for any explanation of the omission of the clan-name. The Kang-he editors themselves refer with approbation to the view of Sun Ful(): "[Only] when a great officer had been seized, was his arrival recorded. In that record he must be named. The clan-name is not given, because it had been previously mentioned (I. e, in Par. 7 of last year).' [A narrative here gives the end of Nan K'wae's revolt (See xii. 8):-When Nan K'wae was about to revolt, he bound the people of Peby a covenant. Sze-too Laou-k'e and Loo Kwei, pretending that they had been taken ill, sent to beg of Nan Kwae, saying, "Your servants wished to take the covenant, but we have become ill. If by your influence we do not die, we ask that we may take it when we are somewhat better." Kwae agreed; and [by and by], taking advantage of the wish of the people to revolt [from him], they asked him to call the multitude together that they might receive the covenant. They then seized him, and said to him, "His servants have not forgotten their [proper] lord; but [yet] we have listened to your commands. If you do not take speedy measures [for your own safety], the people of Pe cannot endure [to be separated from] their lord, and will not be able to stand in awe of you. Allow us to escort you to any place whatever you wish to go to." K'wae begged a delay of 5 days, and then he fled to Ts'e. When he was standing by and drinking with duke King, the duke called him by the name of "Revolter." "I wished,” he replied, “to increase the power of the dueal House." Tsze-han Seih said, "There could not be a greater crime than for you, the minister of a Family [merely], to wish to increase the authority of the ducal House." Sze-too Laou-k'e and Loo Kwei came and returned Pe [to Loo], and the marquis of Ts'e also sent Paou Wan-tsze to surrender [his claim to] it.'] that l'ar. 3. [There is appended here an account of the procedures of king Ping in T'soo :~ 'In summer, the viscount of Ts'oo sent Jen Tan to inspect the military forces of the upper part of the State in Tsung-k'ew, and at the same time to comfort the people, giving assistance to the poor and relief to the distressed; nurturing orphans and the young; nourishing the old and the sick; getting hold of the promising; helping sufferers from calamity; remitting the taxes of orphans and widows; pardoning [certain classes of] offenders; making strict inquiry after the perverse and bad; lifting up those whose way was obstructed; showing courtesy to new comers, and giving facilities to old residents; rewarding merit, and bringing relatives together; giving employment to the virtuous, and using officers according to their ability. He also sent Këuh Pe to inspect the forces of the east of the State at Shaou-ling, and to take there the same methods. They were to maintain peace on the borders, so that when the people had rested, they might be employed on military services. All this was proper. '] Par. 5 The Chuen says; 'In autumn, in the 8th month, duke Choo-k'ew of Keu died, and [his son], duke Keaou showed no grief, [in consequence of which] the people were not willing to obey him, and wished to raise Kăng-yu, the younger brother of Choo-këw, to the State. Poo-yu How hated the Kung-tsze E-k'wei. and was friendly with Kang-yu. Duke Këaou hated the Kung-tsze Toh, and was on good terms with E-k'wei. The Kung-tsze Toh formed an alliance with Poo-yu How, and concerted a plan with him, saying, "If you will kill Ek'wei, I will drive our ruler out, and we can then make Kang-yu ruler." How agreed to this.' The death of the viscount of Keu is recorded here, it having been, we must suppose, officially notified to Loo. We have no subsequent entry however, of his burial, probably because Loo, smarting under the indignities which it had received through Keu from Tsin, would not send an officer to attend it. [There is here appended a short narrative about Ts'oo:- Tszeke, chief minister of Ts'oo, had been of great service to the king, and knew not how to keep himself within rule. He formed a friend-hip with the Head of the Yang family, and was insatiable in his desires. The king was vexed about it; and in the 9th month, on Keah-woo, he put Tow Ching-jen to death, and extinguished the branches of the Yang family. He made Tow Sin (Son of Ching-jen), however, reside in Yun, to show that he did not forget the old services [of his family].] Par. 6. The Chuen says: -' In winter, in the 12th month, Poo-yu How (See on par.5) and Tsze Foo killed the Kung-tsze E-k'wei of Keu, on which duke Këaou fled to Tse. The Kungtsze Toh met Kang-yu in Ts'e, from which he was escorted by Seih Tang and the Kung-tsze Ts'oo of that State, Ts'e being promised a bribe of lands.' The in the text'its,' but that word would be awkward in English before E-k ́wei was, I suppose, a brother of duke Këaou; and we might translate, Keu put to death Ek'wei, the brother of its ruler. We should have | thought that it would have heen more appropriate to intimate in the text the flight of duke Këaou. Keu being a small State, we never read in the classic of its 'great officers,' else the paragraph would have run 莒殺其大夫 公子意恢. Comp. IX.xix. 10, 11; et al [We have a narrative here of affairs in Tsin: Hing-how of Tsin (The son of Woo-shin of Tsroo; see the Ist narrative after VIII. ii. 6, et al.) and Yung-tsze (Also a refugee from T's'00; see the 2d narr. after IX. xxvi. 7) had a dispute about some lands of Chuh, which continued after a long time unsettled. When Sze King-pih went to Ts'oo, Shuh-yu was charged | for the time with the administration of his duties, and Han Seuen-tsze ordered him to settle this old litigation. Yung-tsze was in the wrong, but he presented his daughter as a gift to Shuhyu, who thereon decided that Hing-how was in the wrong; and he, enraged, killed both Shuhyu and Yung-tsze in the court. Seuen-tsze consulted Shuh-heang about this crime, and was answered, "The three were all equally guilty. You must put him who is alive to death, and expose his body, and you must [further] | disgrace the [two that are] dead. Yung-tsze knew that he was wrong, and gave a bribe to buy a verdict in his favour; Foo sold his judgment in the dispute; and Hing-how took it on him to kill them. Their crimes were equally heinous. To try to make himself right when he was wrong was an instance of moral blindness; through covetousness to defeat the end of his office was an instance of black impurity; to put men to death without fear [of the law] was the act of a ruffian. One of the Books of Hea and ruffians, are to be put to death.”“Such was says, 'The morally blind, the blackly impure, the punishment appointed by Kaou-yaou. I beg you to follow it." Accordingly Hing-how was put to death, and his body exposed, and the corpses of Yung-tsze and Shuh-yu were [also] exposed, in the market place. Chung-ne said, "The justice of Shuh-héang was that which was transmitted from antiquity. In the government of the State, and determining cealed nothing in the case of his own relative. the punishment [for an assigned crime], he con Thrice he declared the wickedness of Shuh-yu without making any abatement. Whether we may say that he was righteous [is doubtfull, but he may be pronounced to have been straightforward. At the meeting of Ping-këw, he declared his [brother's] craving for bribes :—— this was to give relief to Wei, and save Tsin from the practice of cruelty. In getting Kesun to return to Loo, he declared his [brother's] deceit:——this was to relieve Loo, and save Tsin from the exercise of oppression. In this legal action of Hing-how, he mentioned his [brother's] covetousness:-this was to keep the records of punishment correct, and save Tsin from partiality. By his three declarations he took away three evils, and secured three advantages. He put his brother to death and increased [his own] glory; but this has the semblance of righteousness [only]." ] Fifteenth year. 冬伐之。六嗄誶宮三 十五 月蔡事。籥月子有 八癸夷五 如虞。秋丁朝 叔西末年, 弓有卒。春 卒事 于 王 CHAOU 但若其弗賞是失信也何以庇民力能則進否則退量力而行吾不可以欲城而邇姦所喪滋多使鼓人殺 人而繕守備圍鼓三月鼓人或請降使其民見日猶有食色姑修而城軍吏日獲城而弗取勤民而頓兵何以 石穆子曰吾以事君 VOL. V. 將焉用之 雖之於樂告對晉司所土撫之武無器。狄 之.大 宴功以卒叔王乎典也 經藥之喪以向日有籍 矣,以由賓 .籍董 言早,非 以 考非要求 父 史為 土田撫之以彝器旌 撫征東夏非分而 器而 所 路 克密 忘於 在明不公參 及上 廢受虛以 以有之匡大王戎 忘有而 終乎吾聞之所樂必卒 狄之與鄰而遠於王室王靈不及拜戎不暇其何以獻 彝器樂憂甚矣且非禮也彝器 年 喪焉 以有之不 之高章而有戎也母暇 狄弟其 子孫孫奉陽其鞏也,何 舉而也彝二今歸 懂.不董 XV. 1 In the [duke's] fifteenth year, in spring, in the king's first 2 6 month, E-mei, viscount of Woo, died. In the second month, on Kwei-yew, there was a sacrifice in the temple of duke Woo, when Shuh Kung died as the flute-players were entering. The musicians were [consequently] sent away, and the sacrifice was finished 【without them]. 3 In summer, Chaou Woo of Ts'ae fled from that State to Ch'ing. 4 In the 6th month, on Ting-sze, the first day of the moon, the sun was eclipsed. 5 In autumn, Seun Woo of Tsin led a force and invaded Sëen-yu. In winter, the duke went to Tsin. Par. 1. Kung-yang makes the name of the viscount of Woo 夷 Par. 2. 有事, we saw on VII. viii. 3, denotes the celebration of a sacrifice; and the Chuen says expressly that Loo now celebrated ate() sacrifice. It could not be the great te sacrifice,' however, for that was performed in the grand temple; nor could it be a repetition of the fortunate te, for that would have fallen on the previous year. We must suppose this was a special te(特), celebrated, probably, in contemplation of some military enterprise. See the account of the erection of the temple of duke Woo on VIII. vi. 2. The paragraph has its place in the classic not because of any thing peculiar in the sacrifice, but because of the death of Shuh Kung at it, and the consequent action taken. Comp. VII. viii. 3, 4, The Chuen says:- [The duke] being about to offer a te sacrifice in the temple of duke Woo, orders had been given to all the officers to fast [in preparation for it]. Tsze Shin said, "I fear some misfortune will happen on the day of the sacrifice, for I have seen a red and black halo inauspicious for it; it is a vapour of death. Will it take effect on the officer in charge of the business?" In the 2d month, on Kwei-yew, the sacrifice was being performed, with Shuh Kung as manager, when he died as the fluteplayers were entering. The musicians were then all sent away, and the business was concluded [without them]:--which was according to rule." At the sacrifice mentioned in VII. viii. 3, only the civil dancers put away their flutes, but on this occasion all the music used at the service was stilled. The death of Shuh Kung happening at it, and while he was engaged in the superintendence of it, was a more striking event than that of Suy, which took place at a distance. It was not deemed proper, however, to suspend the sacrifice altogether. Par. 3. For Kung-yang has, and he leaves out the. The part which Chaou Woo played in the revolution which seated king Ping in Tsoo appears in the narrative on xiii. 2. He had been a faithful minister of Ts'ae. The Chuen says:- Fei Woo-keih of Ts'oo felt hurt at Chaou Woo's being in Ts'ae, and resolved to remove him. He accordingly said to him, “In you only does the king repose confidence, and he has therefore placed you in Ts'ae. You are also grown up, and it is a disgrace that you should be in an inferior position. You must seek a higher one, and I will assist you in preferring your request." At the same time he spoke to the men who were above him, saying, "The king reposes confidence only in Chaou Woo, and has therefore placed him in Ts'ae. You are not deemed equal to him; will you not find it hard to be above him? 'If you do not take early measures for your safety, you will find yourselves in difficulties." [In consequence of this], in summer they drove Chaou Woo from Ts'ae, when he fled to Ching. The king was angry, and said, "It is only in Woo that I have confidence, and therefore I placed him in Ts'ae. But for him, moreover, I should not have reached my present position. Why have you sent him away?" Woo-keih replied, "Do not I wish Woo [well]? But I knew before what a different man he is from others. With him in Ts'ae, it would be sure soon to take wings and fly. The removal of Woo was the way to clip its wings." Par. 4. This eclipse took place on the 10th of April, B.C. 526, and was visible in the fore noon. [There are appended here the following notices: In the 6th month, on Yih-ch'ow, Show, the eldest son of the king, died. In autumn, in the 8th month, on Mow-yin, the queen Muh died.'] Par. 5. The Chuen says:-'When he invaded Seen-yu, Seun Woo laid siege to Koo. Some of the inhabitants offered to revolt to him and surrender the city, but he (Muh-tsze in the Chuen was Woo's designation. He often appears as Chung-hang Muh-tsze) declined the proposal. The people about him said, "Since you could [in this way] get possession of the city without any toilsome efforts of the army, why do you not adopt it?" He replied, "I have heard from Shuh-heang that, when the likings and dislikings [of superiors] are all correct, the people know to whom to commit themselves, and their affairs are all successful. If any one were to revolt with a city of ours, I should hate him extremely; when other people come to revolt with their city to us, why should I show a liking for them? If I rewarded them whom I should be hating extremely, what should I do in the case of those whom I loved? And if I did not reward them, it would be a breach of faith. How should I thus protect the people? [My way is] to advance when I am able, and to retire when my strength fails, acting on the calculation of my resources. I must not from any wish to get possession of the city have dealings with traitors. What I should lose [thereby] would be much greater [than my gain]." [He then informed] the people of Koo that they might kill those who proposed to revolt, and put their defences in good order. ent." When he had invested Koo 3 months, some of the officers in it proposed to surrender it, and sent a party of the people to see Woo; but he said to them, "You still look as if you had plenty of food. Repair your walls for the presThe officers of the army said to him, When you might get the city, you do not take it, making the people toil and continuing the troops here. In what way do you thus serve our ruler ?" He replied, "I act thus to serve our ruler. If I took the city, and thereby taught the people to be indifferent to their duty, the price of that indifference for the city it is of what use would the city be? Than to pay better that they should maintain it in their old allegiance. If you trade with that indifference, there will be no success in the end; it is inauspicious to abandon old allegiance. When the people of Koo are able to serve their ruler, our people will also be able to serve theirs. By following the course of righteousness without swerving from it, being correct in my likings and dislikings, I shall get the city, and the people will know in what righteousness consists; they will be prepared to die without any wavering in their allegiance:-is not that desirable?" "When the people of Koo announced that their Provisions and other resources were exhausted, then he took the city. When he returned from its reduction, he had not put a single man to death. He took Yuen-te, viscount of Koo, back with him to Tsin.' Par. 6. Tso says this visit was on account of the meeting of P'ing-k'ëw, meaning, acc. to Too, that it was to thank Tsin for the liberation of E-joo. We may suppose it was with a less worthy object, to get to be on fair terms with Tsin at any price. [We have a narrative here of the royal court and an envoy of Tsin:-'In the 12th month, Seun Leih of Tsin went to Chow to the funeral of queen Muh, Tseih T'an being the assistantcommissioner. When the funeral was over, and the king had put off his mourning, he invited [Wan-pih] (Seun Leih) to a feast, at which the spirits were served from a tankard presented by Loo. The king said [to his guest], "Elder Sir, the States, with the single exception of Tsin, have all [sent offerings] to comfort the royal House; -how is this?" Wăn-pih motioned to Tseih T'an, who thereupon replied, "At the establishment of the States, all [the rest] received brilliant articles from the royal House for the protection and comfort of their altars, so that they |