Duke Zhao's 20th Year
In the twentieth year, in spring, in the first month of the Zhou calendar.
In summer, Gongsun Hui of Cao fled from the Meng region to Song.
In autumn, bandits killed Zhi, the elder brother of the marquis of Wei.
In winter, in the tenth month, Hua Hai, Xiang Ning, and Hua Ding of Song fled to Chen.
On the xinmao day of the eleventh month, Marquis Lu of Cai died.
In the twentieth year, in spring, in the second month of the Zhou calendar, on the jichou day, the winter solstice, Zi Shen observed the clouds and said, "This year there will be turmoil in Song, the state will almost perish, and only after three years will it be pacified. Cai will have a great mourning." Shusun Zhaozi said, "Then it will be the Dai and Huan clans. Their extravagance and lack of propriety have gone too far; the turmoil will arise from them."
Fei Wuji said to the king of Chu, "Jian and Wu She will rebel relying on the territory outside Fangcheng, considering themselves like Song and Zheng, with Qi and Jin both assisting them, and they will use this to harm Chu. The matter is already prepared." The king of Chu believed this and went to question Wu She. Wu She replied, "The ruler's faults are already severe enough; why must you believe slander?" The king of Chu arrested Wu She and sent Chengfu Sima Fen Yang to kill the crown prince. Before Fen Yang arrived, he sent someone to inform the crown prince to flee. In the third month, Crown Prince Jian fled to Song. The king of Chu summoned Fen Yang, who had the men of Chengfu bind him and send him to the king. The king said, "The words came from my mouth and entered your ear; who told Jian?" Fen Yang replied, "I told him. The ruler commanded me, saying: 'Serve Jian as you serve me.' I am unworthy and cannot frivolously have two minds. I received the initial command and could not bear to carry out the later one, so I let him go. Soon I regretted it, but it was too late." The king said, "You still dare to come; why is this?" He replied, "I received a mission but did not complete it; summoned, I did not come; this is twice defying the command. Fleeing, I have nowhere to go." The king said, "Go back, and handle affairs as before."
Fei Wuji said, "Wu She's sons have ability. If they are allowed to remain in Wu, they will certainly bring trouble to Chu. Why not summon them back under the pretext of pardoning their father? They are benevolent and will surely come. Otherwise, they will become a calamity." The king of Chu sent someone to summon Wu She's sons, saying, "Come back, and I will pardon your father." Tang Jun Shang said to his younger brother Yun, "Go to Wu. I intend to return and die. My ability is inferior to yours; I can die, and you can take revenge. Hearing the command to pardon our father, we cannot but hurry back; our kin being killed, we cannot but take revenge. Going to die and so pardoning our father is filial; weighing the effect and then acting is benevolent; choosing the task and proceeding is wise; knowing one must die and not avoiding it is brave. The father cannot be abandoned, and the reputation cannot be discarded; strive on! Following each other is better than each acting on his own." Wu Shang returned. When Wu She heard that Wu Yun had not come, he said, "The ruler and ministers of Chu will probably not be able to eat their meals on time!" The people of Chu killed them all.
Wu Yun arrived in Wu and spoke to Zhou Yu about the advantages of attacking Chu. Prince Guang said, "This is because his family was killed, and he wants to avenge a private grievance; we cannot listen to him." Wu Yun said, "He has other intentions. I will temporarily seek a warrior for him, then retire and wait." So he recommended Zhuan She Zhu and himself went to farm in the countryside.
Marquis Yuan of Song lacked trustworthiness, had many private concerns, and also hated the Hua and Xiang clans. Hua Ding, Hua Hai, and Xiang Ning plotted, saying, "Fleeing is better than dying. Strike first to gain control." Hua Hai pretended to be ill to lure the various princes. When the princes came to inquire about his illness, he seized them. In summer, in the sixth month, on the bingshen day, he killed Prince Yin, Prince Yurong, Prince Zhu, Prince Gu, Gongsun Yuan, and Gongsun Ding, and imprisoned Xiang Sheng and Xiang Xing in the granary. Marquis Yuan of Song went to the Hua clan to plead, but the Hua clan would not agree and instead seized the marquis. On the guimao day, they took Crown Prince Luan and his younger brothers Chen and Prince Di as hostages. Marquis Yuan of Song also seized Hua Hai's son Wu Qi, Xiang Ning's son Luo, and Hua Ding's son Qi, made an alliance with the Hua clan, and held them as hostages.
Gongmeng Zhi of Wei slighted Qi Bao, taking away his office as Minister of Justice and the lands of Juan. When there was war, he returned them; when there was no war, he took them back. Gongmeng Zhi detested Beigong Xi and Chu Shi Pu and wanted to remove them. Prince Zhao had an illicit affair with Lady Xuan Jiang, the wife of Duke Xiang, and fearing trouble, wanted to use this to start a rebellion. Therefore, Qi Bao, Beigong Xi, Chu Shi Pu, and Prince Zhao together raised a revolt. Initially, Qi Bao recommended Zong Lu to Gongmeng Zhi, making him an outrider. When Qi Bao was about to rebel, he said to Zong Lu, "Gongmeng Zhi is bad, as you know. Do not ride with him; I will kill him." Zong Lu replied, "Because of you, I served Gongmeng Zhi. You lent me your reputation, so he did not alienate me. Although he is bad, I also know it. But because of benefits, I cannot leave him; this is my fault. Now, hearing of the disaster and fleeing would damage your reputation. Do your deed; I will die for this. I served you with all my strength, and in the end, I will die for Gongmeng Zhi; perhaps this is acceptable." On the bingchen day, the marquis of Wei was at Pingshou. Gongmeng Zhi had a sacrifice outside the Gaihuo Gate. Qi Bao set up a tent outside the gate and hid armored men inside. He sent Zhu Wa to hide a dagger-axe in the firewood on the cart and block the gate. He sent a cart to follow Gongmeng Zhi out, with Hua Qi driving for Gongmeng Zhi and Zong Lu as the outrider. When they reached the Hong Gate, the Qi clan struck Gongmeng Zhi with a dagger-axe. Zong Lu shielded him with his back and had his arm cut off. The dagger-axe struck Gongmeng Zhi's shoulder, and both were killed. When the marquis of Wei heard of the turmoil, he took a chariot and drove in through the Yue Gate. Qing Bi drove for the marquis of Wei, with Gong Nan Chu as the outrider. He sent Hua Yin to ride in a secondary chariot. When they reached the ducal palace, Hong Liu Tui also boarded the marquis's chariot. The marquis of Wei loaded up treasures and left the city. Chu Shi Zishen met the marquis of Wei at a fork in the road and followed him. Passing by the Qi clan's place, he had Hua Yin bare his upper garment, take the chariot canopy, and block the gap. The Qi clan shot at the marquis of Wei, hitting Gong Nan Chu in the back. The marquis of Wei then fled the city. Hua Yin closed the city gates and jumped over the wall to follow the marquis. The marquis of Wei arrived at Si Niao. Xi Zhu Chu came out through a drainage channel in the city wall at night and followed the marquis on foot.
The marquis of Qi sent Gongsun Qing to Wei on a diplomatic mission. Having already set out, he heard that there was turmoil in Wei and sent someone to ask the marquis of Qi whom he should present himself to. The marquis of Qi said, "As long as he is still within the borders of Wei, he is the ruler of Wei." So he went to perform the visit. Gongsun Qing followed the marquis of Wei to Si Niao and requested to perform the visit. The marquis of Wei declined, saying, "I, this fugitive, am unworthy and have lost my state, wandering in the wilds; you need not condescend to execute your ruler's command." Gongsun Qing said, "My ruler commanded me at court, saying: 'Humbly serve the one in charge.' Your servant dares not have two minds." The marquis of Wei said, "If the ruler remembers the friendship between the former rulers and deigns to visit our humble state to comfort our country, then there is the ancestral temple." So he did not perform the visit. The marquis of Wei earnestly requested an audience; Gongsun Qing could not refuse and used one of his own fine horses as a gift of introduction, because the mission had not been completed. The marquis of Wei used this horse as his own mount.
When Gongsun Qing was about to go on night patrol, the marquis of Wei declined, saying, "The sorrows of a fugitive should not involve you. In the wilds, it is not worth troubling your attendants. I respectfully decline this." Gongsun Qing said, "Your servant of my ruler is your ruler's groom. If I cannot obtain the opportunity to serve in the field, that would be treating my ruler as nothing. Your servant fears he cannot avoid blame; allow me to thereby escape the death penalty." So he personally took a bell and participated in guarding the fire all night.
Qui Shi’s steward Quzi summoned Beigong Xi. Beigong’s steward had not participated in the conspiracy, so he killed Quzi, then attacked the Qui clan and annihilated them. On the day Dingsi, which was the last day of the month, the Lord of Wei entered the capital and made a covenant with Beigong Xi at the Peng River. In autumn, on the first day of the seventh month, the day Wuwu, he made a covenant with the people of the capital. In the eighth month, on the day Xinhai, Gongzi Chao, Chu Shi Pu, Zi Yu Xiao, and Zi Gao Fang fled to Jin. In the intercalary month, on the day Wuchen, Xuan Jiang was executed. The Lord of Wei granted Beigong Xi the posthumous title of Zhenzi, and granted Xi Zhu Chu the posthumous title of Chengzi, and gave them the cemetery of the Qui clan.
The Lord of Wei reported peace to the state of Qi and mentioned Zishi. The Marquis of Qi was about to drink wine, and he bestowed gifts on all his grandees, saying, “This is due to the teachings of you all.” Yuan Heji declined, saying, “If I participate in the reward given to Gongsun Qing, I will certainly be implicated in his punishment. In the ‘Announcement to Kang’ it is said: ‘Fathers, sons, and brothers are not implicated in each other’s crimes.’ How much more so among the body of ministers? How dare I covet the lord’s reward and thereby offend the former kings?”
Qin Zhang heard that Zong Lu had died and prepared to go and mourn for him. Confucius said, “Qi Bao became a bandit, and Gongsun Zhi was killed, all because of him. What reason have you to mourn for him? The gentleman does not eat the salary of the wicked, does not accept turmoil, does not yield to evil for profit, does not treat others with evil, does not conceal unrighteous acts, and does not transgress propriety.”
During the turmoil of the Hua and Xiang clans in Song, Gongzi Cheng, Gongsun Ji, Yue She, Sima Jiang, Xiang Yi, Xiang Zheng, Chu Jian, and Ni Jia fled to Zheng. Their partisans fought with the Hua clan at Guiyan and defeated Zicheng. Zicheng went to Jin. Hua Hai and his wife always washed their hands before giving food to the sons held as hostages, and only then did they eat themselves. Duke Yuan of Song and his wife went daily to the Hua clan, and only returned after the sons had finished eating. Hua Hai was worried about this and wanted to release the sons. Xiang Ning said, “Precisely because there is no trust, we use their sons as hostages. If we release them again, death will not be far off.” Duke Yuan of Song requested from Hua Fei Shi, planning to attack the Hua clan. Hua Fei Shi replied, “I dare not begrudge death, but I fear that removing the worry might only increase it. I am therefore afraid; how dare I not follow your command?” Duke Yuan of Song said, “The death of my sons is a matter of fate; I cannot bear to see them humiliated.” In winter, in the tenth month, Duke Yuan of Song killed the hostages from the Hua and Xiang clans and attacked them. On the day Wuchen, the Hua and Xiang clans fled to Chen. Hua Deng fled to Wu. Xiang Ning wanted to kill the crown prince, but Hua Hai said, “We have offended the lord and fled; if we also kill his son, who will accept us? Moreover, releasing them will bring merit.” So he sent the junior Minister of Crime Hua Heng to return the crown prince, saying, “You are advanced in years and can no longer serve others. Use the three sons as hostages; you will surely be spared.” After the sons had entered the capital, Hua Heng prepared to leave through the city gate. Duke Yuan of Song urgently received him, took his hand, and said, “I know you are without guilt. Enter and resume your office.”
The Marquis of Qi contracted scabies, which then turned into malaria, and he was ill for a full year without recovery. Many visiting envoys from the various states came. Liangqiu Ju and Yi Kuan said to Duke Jing of Qi, “Our offerings to the ghosts and spirits have already been generous, greater than those of the former lords. Now the lord is gravely ill, causing concern to the other lords; this is the fault of the prayer officers and scribes. The other lords do not know this and think we are disrespectful to the ghosts and spirits. Why does the lord not kill Zhu Gu and Shi Xiang, thereby declining the envoys?” Duke Jing of Qi was pleased and told Yanzi.
Yanzi said, “Formerly, at the covenant meeting in Song, Qujian asked Zhao Wu about the virtue of Fan Hui. Zhao Wu said, ‘This gentleman’s household affairs are well ordered; when he speaks in Jin, he is utterly loyal and without selfishness. His prayer officers and scribes, when performing sacrifices, state the true situation without shame. There is no suspicion in his household affairs, and his prayer officers do not make requests to the ghosts and spirits.’ Qujian reported this to King Kang of Chu. King Kang said, ‘Since spirits and men have no resentment, it is no wonder this gentleman could brilliantly assist five lords and become the leader of the feudal lords.’”
Duke Jing of Qi said, “Liangqiu Ju and Yi Kuan consider that I serve the ghosts and spirits well, and therefore wish to execute the prayer officers and scribes. Yet you cite these words—what is the reason?” Yanzi replied, “If it is a virtuous lord, both within and outside the court there is no neglected business, above and below there is no resentment, and his actions do not violate principle. Then his prayer officers and scribes, when stating the true situation to the ghosts and spirits, have no cause for shame. Therefore the ghosts and spirits enjoy the offerings, the state receives blessings, and the prayer officers and scribes share in this. The reason they prosper and multiply, enjoy long life and health, is that as envoys of a trustworthy lord, their words are loyal and sincere to the ghosts and spirits.
“If instead one encounters a dissolute lord, both within and outside the court are perverse and evil, above and below resent each other, actions are crooked and violate principle, he indulges his desires and satisfies his greed, builds high towers and digs deep ponds, strikes bells and drums, delights in song and dance, exhausts the people’s strength, plunders the people’s savings, thereby achieving his perversity, without regard for future generations. He is tyrannical and wanton, acting without limit, without scruples, not considering resentful words, not fearing ghosts and spirits. The spirits become angry and the people suffer, yet he has no heart for repentance. If his prayer officers and scribes state the true situation, they state the lord’s crimes; if they conceal faults and praise virtues, they are fraudulent and deceitful. Advancing or retreating, they have no proper words; they can only use empty words to seek the favor of ghosts and spirits. Therefore the ghosts and spirits do not enjoy the offerings of his state, but instead send down calamities, and the prayer officers and scribes share in this. The reason they die young, become confused, orphaned, or ill, is that as envoys of a tyrannical lord, their words are presumptuous and disrespectful to the ghosts and spirits.”
Duke Jing of Qi said, “Since this is so, what should be done?” Yanzi replied, “There is no way to deal with it. The trees of the mountains and forests are guarded by the forest officer; the reeds of the marshes are guarded by the marsh officer; the brushwood by the watersides is guarded by the wilderness officer; the salt and shellfish of the sea are guarded by the marine officer. People from remote areas come to perform labor; those near the passes suffer exorbitant levies and the seizure of their private goods. Hereditary grandees forcibly exchange their goods and wealth. The decrees issued have no standard; the taxes levied have no limit. Palaces and chambers are changed daily; licentious pleasures never cease. Beloved concubines in the palace seize goods at will in the market; favored ministers outside the palace issue false commands at the borders. The demands of private desires and sustenance, if not satisfied, bring punishment. The people suffer in distress; husbands and wives all curse. Prayers bring benefit, but curses also bring harm. East of Liao and She, west of Gu and You, the population there is great. Even if one is skilled in prayer, can it overcome the curses of millions? If the lord wishes to execute the prayer officers and scribes, only by cultivating virtue can this be done.”
Duke Jing of Qi was pleased, and ordered the relevant officials to relax government decrees, demolish checkpoints, abolish prohibitions, reduce taxes, and remit debts.
In the twelfth month, Duke Jing of Qi hunted at the marsh of Pei. He used his bow to summon the warden, but the warden did not come. Duke Jing of Qi sent men to arrest him. The warden argued, “Formerly, when our former lords hunted, they used a flag to summon grandees, a bow to summon gentlemen, and a fox-skin cap to summon wardens. I did not see the fox-skin cap, so I dared not come.” So he was released. Confucius said, “Observing righteousness is not as good as observing one’s office.” Gentlemen all agreed with this.
Duke Jing of Qi returned from a hunting excursion, and Yanzi was attending him at the Chuantai Terrace. Liangqiu Ju drove up in a carriage at great speed. Duke Jing said, “Only Liangqiu Ju is in harmony with me!” Yanzi replied, “Liangqiu Ju is merely in agreement with you; how can that be called harmony?” Duke Jing said, “Is there a difference between harmony and agreement?” Yanzi replied, “There is a difference. Harmony is like making meat broth, using water, fire, vinegar, sauce, salt, and plums to cook fish and meat, and burning firewood to boil it. The cook harmonizes these ingredients, balancing the flavors, supplementing what is insufficient, and diluting what is too strong. When the gentleman eats it, it calms his mind. The same is true between ruler and minister. When the ruler considers something acceptable but there is an unacceptable aspect within it, the minister presents the unacceptable part to perfect the acceptable one. When the ruler considers something unacceptable but there is an acceptable aspect within it, the minister presents the acceptable part to remove the unacceptable one. Thus government affairs are peaceful and do not violate ritual propriety, and the people have no contentious hearts. Therefore the Book of Songs says: ‘There is also blended meat broth, already warned and already peaceful, playing music with solemnity and without words, at this time there is no strife.’ The former kings harmonized the five flavors and balanced the five tones, to calm the mind and perfect governance. Sound is also like flavor, composed of one breath, two forms, three categories, four objects, five tones, six pitch-pipes, seven notes, eight winds, and nine songs, all mutually coordinating. Clear and turbid, large and small, long and short, urgent and slow, sorrowful and joyful, firm and yielding, swift and leisurely, high and low, entering and exiting, dense and sparse, all mutually regulate each other. When the gentleman hears it, he uses it to calm his mind. When the mind is calm, virtue becomes harmonious. Therefore the Book of Songs says: ‘Virtue has no flaw.’ Now Liangqiu Ju is not like this. What the ruler considers acceptable, Liangqiu Ju also considers acceptable; what the ruler considers unacceptable, Liangqiu Ju also considers unacceptable. It is like using water to blend water—who could eat that? It is like a zither and lute playing only one note—who could listen to that? The unacceptability of ‘agreement’ is just like this.”
They drank wine and were very joyful. Duke Jing said, “If from ancient times there had been no death, how joyful would that be?” Yanzi replied, “If from ancient times there had been no death, then the joy would be that of the ancients; how could the ruler obtain it? In former times, the Shuangjiu clan first dwelt in this place, then the Jice clan dwelt here, then the Youfeng Bole clan dwelt here, then the Pugu clan dwelt here, and then Tai Gong dwelt here. If from ancient times there had been no death, then the joy of the Shuangjiu clan would not be what the ruler desires.”
When Zichan of Zheng was ill, he said to Zitaishu, “After I die, you will surely take charge of the government. Only a man of virtue can use leniency to make the people submit; for those of lesser ability, it is better to use severity. Fire is fierce; the people see it and are afraid of it, so few die in fire; water is weak; the people despise it and play with it, so many die in water. Therefore leniency is difficult.” After being ill for several months, Zichan died.
Zitaishu took charge of the government, but could not bear to be severe and instead practiced leniency. The bandits of Zheng became very numerous, gathering in the marsh of Huanfu. Zitaishu regretted this and said, “If I had followed the Master’s instruction earlier, I would not have come to this.” He sent foot soldiers to attack the bandits of Huanfu and killed them all. Only then did the bandits subside slightly.
Confucius said, “Excellent! When government decrees are lenient, the people become remiss; when remiss, use severity to correct them. When government decrees are severe, the people are harmed; when harmed, practice leniency. Use leniency to moderate severity, and use severity to moderate leniency; thus government affairs become harmonious. The Book of Songs says: ‘The people are also toiling; perhaps they can be given some peace; bestow grace on the central states, to comfort the four quarters.’ This is practicing leniency. ‘Do not indulge the deceitful and cunning, to warn the wicked; restrain the violent and oppressive, who do not fear the clear laws.’ This is using severity to correct. ‘Comfort the distant and be kind to the near, to settle our king.’ This is using harmony to pacify. It also says: ‘Neither urgent nor slow, neither hard nor soft, implementing decrees with gentle ease, all blessings gather.’ This is the highest state of harmony.”
When Zichan died, Confucius heard of it and wept, saying, “He was the lingering benevolence of the ancients!”