Duke Zhao's 26th Year

In the twenty-sixth year, in spring, the first month of the Zhou calendar, Song Yuan Gong was buried.

In the third month, Duke Zhao returned from Qi and resided in the territory of Yun.

In summer, Duke Zhao surrounded the city of Cheng.

In autumn, Duke Zhao, together with Duke Jing of Qi, the Viscount of Ju, the Viscount of Zhu, and the Earl of Qi, formed a covenant at Zhuanling. Duke Zhao returned from the covenant meeting and resided in Yun.

In the ninth month, on the day Gengshen, King Ju of Chu died.

In winter, the tenth month, the Son of Heaven of Zhou entered Chengzhou. Yin Shi, Shao Bo, and Mao Bo led Prince Zhao to flee to Chu.

In the twenty-sixth year, in spring, the first month of the Zhou calendar, on the day Gengshen, Duke Jing of Qi seized the territory of Yun.

The burial of Song Yuan Gong was conducted in the same manner as for a former lord; this was according to ritual propriety.

In the third month, Duke Zhao returned from Qi and resided in Yun, for it was said that this was the land of Lu. In summer, Duke Jing of Qi intended to send Duke Zhao back to his state and commanded that no gifts or goods from Lu be accepted. Shen Feng accompanied Nu Jia, using two bolts of brocade as a gift, rolled up into a bundle like a piece of jade pendant, and went to the Qi army. He said to Gao Yi, the retainer of Zi You: “If you can bribe Zi You, we will make you the successor of the Gao clan and give you five thousand yu of grain.” Gao Yi showed the brocade to Zi You, who desired it. Gao Yi said: “The people of Lu bought this brocade, one hundred bolts to a roll. Because the roads are blocked, they first send this small offering of goods.” Zi You accepted it and said to Duke Jing of Qi: “The various ministers do not exert their utmost strength to serve the Lord of Lu, not because they are incapable of serving the ruler. However, I have heard of a strange matter: Song Yuan Gong went to Jin for the sake of the Lord of Lu and died at Quji; Shusun Zhaozi sought to bring back his ruler and died without illness. One does not know whether it is Heaven abandoning Lu, or the Lord of Lu being guilty before the ghosts and spirits, that has brought him to this state. If the ruler remains at Quji and sends the various ministers to follow the Lord of Lu to consult the divination, if it is feasible, the army can succeed, and the ruler may then advance; thus there will be no adversary. If the matter does not succeed, the ruler need not suffer humiliation.” Duke Jing of Qi heeded this and sent Gongzi Chu to lead an army to follow the Lord of Lu. The grandee of Cheng, Gongsun Chao, said to Pingzi: “Having a capital city is a means to protect the state. Allow me to resist the Qi army.” Pingzi agreed. Gongsun Chao requested to provide a hostage, but Pingzi did not consent, saying: “Trusting you is sufficient.” Gongsun Chao told the Qi army: “The Meng clan is a declining house of Lu; they have overused the manpower and resources of Cheng to excess, and I cannot endure it. I beg to rest my shoulders in Qi.” The Qi army surrounded Cheng. The people of Cheng attacked the Qi forces watering their horses at the Zi River, saying: “This is to satisfy the multitude’s wishes.” After Lu had fully prepared its defenses in Cheng, they informed the Qi army: “We cannot withstand the multitude.” The armies of Lu and Qi engaged in battle at Chuibi. Ziyuan Jie of Qi pursued Xie Shengzi and shot at him, hitting the ridge of his shield; the arrow passed through the crossbar of the chariot and embedded itself three inches into the chariot box. Xie Shengzi shot at Ziyuan Jie’s horse, cutting the strap under its neck, and the horse fell. Ziyuan Jie changed to another chariot. Someone, mistaking him for Zong Li, came to his aid. Ziche said: “This is a man of Qi.” He was about to attack Ziche, but Ziche shot him, and the man fell. His charioteer said: “Shoot again.” Ziche said: “The multitude can be intimidated, but not provoked.” Zinang Dai pursued Ye Xie and cursed him. Ye Xie said: “In the army, there are no private grudges; to retaliate would be a personal matter. I am about to resist you.” Zinang Dai cursed him again, and Ye Xie also cursed him. Ran Shu shot Chen Wuzi, hitting his hand. Chen Wuzi dropped his bow and cursed. Ran Shu told Pingzi: “There is a gentleman, fair-skinned, with thick eyebrows and beard, very skilled at cursing.” Pingzi said: “It must be Ziqiang. I fear you cannot withstand him?” Ran Shu replied: “Since I call him a gentleman, how dare I resist him?” Lin Yong was ashamed to be the right-hand man of Yan Ming and dismounted to fight on foot. Yuan Heji cut off his ear. Yan Ming left him. The charioteer of Yuanzi said: “Look down, be careful of what is below.” Yuanzi struck Lin Yong with a dagger-axe, cutting off his foot. Lin Yong, hopping on one foot, mounted another chariot and fled back. Yan Ming charged into the Qi army three times, shouting: “Lin Yong, get on the chariot!”

In the fourth month, the Viscount of Dan went to Jin to report an emergency. In the fifth month, on the day Wuwu, the men of Liu defeated the army of Wangcheng at Shishi. On the day Wuchen, the men of Wangcheng and the men of Liu fought at Shigu, and the army of Liu suffered a great defeat.

In autumn, a covenant was formed at Zhuanling, which was to plan for sending Duke Zhao back to his state.

In the seventh month, on the day Jisi, the Viscount of Liu led the Son of Heaven of Zhou in flight. On the day Gengwu, they halted at Qu. The men of Wangcheng burned Liu. On the day Bingzi, the Son of Heaven of Zhou lodged at Chushi. On the day Dingchou, the Son of Heaven of Zhou halted at Huangu. On the day Gengchen, the Son of Heaven of Zhou entered Xumi. On the day Xinsi, the Son of Heaven of Zhou halted at Hua. Zhi Li and Zhao Yang of Jin led an army to escort the Son of Heaven of Zhou back to his capital, and sent Ru Kuan to guard the passes.

In the ninth month, King Ping of Chu died. The Chief Minister Zichang wanted to establish Zixi, saying: “The Crown Prince Ren is young, and his mother is not the principal wife. Prince Jian was actually formally betrothed. Zixi is older and fond of good deeds. Establishing the older one will accord with proper order; promoting good deeds will enable the state to be well governed. When the ruler follows proper order and the state is at peace, can this not be done?” Zixi became angry and said: “This is to bring chaos to the state and to publicize the ruler’s evil deeds. The state has external support; it must not be treated lightly. The ruler has a legitimate son; the succession must not be confused. To corrupt kinship, to invite enemies, and to confuse the line of legitimate succession—these are inauspicious. If I were to bear this evil name, even if the whole world were offered as a bribe, I would not heed it. What is Chu worth? I must kill the Chief Minister!” The Chief Minister was afraid and then established King Zhao.

In winter, the tenth month, on the day Bingshen, the Son of Heaven of Zhou raised his army from Hua. On the day Xinchou, he arrived at the outskirts and then halted at Shi. In the eleventh month, on the day Xinyou, the Jin army conquered Gong. Shao Bo Ying expelled Prince Zhao. Prince Zhao, together with the clansmen of the Shao clan, Mao Bo De, Yin Shi Gu, and Nangong Yin, fled to Chu, taking the Zhou archives with them. Yin Ji fled to Ju and rebelled. Shao Bo met the Son of Heaven of Zhou at Shi, formed a covenant with the Viscount of Liu and the Viscount of Dan, and then stationed the army at Yuze, halting at the dike. On the day Guiyou, the Son of Heaven of Zhou entered Chengzhou. On the day Jiaxu, a covenant was made at the Xiang Palace. The Jin army sent Cheng Gongban to guard Chengzhou and then returned. In the twelfth month, on the day Guiwei, the Son of Heaven of Zhou entered the Zhuang Palace.

Prince Zi-chao sent envoys to inform the various lords, saying: “In former times, King Wu triumphed over Yin-Shang, King Cheng pacified the four quarters, and King Kang gave the people rest and recovery. Together they enfeoffed their full brothers of the same mother as a shield and screen for Zhou. Moreover, they said: ‘I cannot alone enjoy the achievements of Kings Wen and Wu.’ This was also for the sake of later generations, who might fall into confusion and ruin or encounter danger, so that they could be rescued. In the time of King Yi, King Yi himself suffered from a severe illness; the various lords all hastened to offer sacrifices to his spirits, praying for King Yi. In the time of King Li, King Li was tyrannical at heart; the people could not endure him, and they exiled him to the land of Zhi. The various lords left their own offices to participate in the affairs of the royal house. King Xuan had ambition, and only then was the government returned to him. In the time of King You, Heaven showed no pity for the Zhou house; King You was benighted and unenlightened, and thereby lost the throne. King Xie defied the mandate of Heaven; the various lords deposed him and set up the legitimate son of the royal house, and therefore moved the capital to Jia-ru. This is how the brothers were able to exert themselves for the royal house. In the time of King Hui, Heaven did not grant peace to the Zhou house; it gave rise to the rebellious intent of Tui, which extended to Shu-dai. Kings Hui and Xiang fled from calamity and left the royal capital. At that time, there were Jin and Zheng, who together eliminated those who were improper, thereby stabilizing the royal house. This is how the brothers were able to follow the commands of the former kings. In the sixth year of King Ding, the Qin people caused baleful prophecies to descend, saying: ‘The Zhou house will have a king with a long beard, who will also be able to cultivate his duties. The lords will submit, and he will enjoy the state; two generations will together guard their offices. If within the royal house someone covets the throne, and the lords do not plan for the royal house, they will suffer calamity and disaster.’ In the time of King Ling, he was born with a beard. King Ling was most sagely and had no evil deeds toward the lords. Kings Ling and Jing were able to end their generations well. Now the royal house is in turmoil. Dan Qi and Liu Di throw the realm into chaos, specializing in unrighteousness, saying: ‘What fixed pattern did the former kings have? Whoever I wish in my heart to set up, I will set up—who dares to question this?’ They lead a crowd of wicked men, creating disorder in the royal house. Insatiable in greed, pursuing without limit, they blaspheme the spirits, treat the penal laws with contempt, violate covenants, are arrogant and without propriety, and fabricate and slander the commands of the former kings. Jin is without the Way, yet it abets them, wanting to indulge their boundless avarice. Now I am a wanderer with no home, fleeing and hiding in the wilds of Jing-Man, with no place to return to. If my brothers and maternal relatives, uncles and nephews, comply with the laws of Heaven, do not aid the cunning and treacherous, so as to follow the commands of the former kings, and do not invite Heaven’s punishment, but pardon me and give me a path to live, this is my wish. I venture to fully disclose the thoughts of my heart and the precedents of the former kings, hoping that the lords will deeply consider this. In former times, the command of the former kings said: ‘If the queen has no legitimate son, choose and set up the eldest. If the ages are equal, go by virtue; if virtues are equal, go by divination.’ The king does not set up his favorite; the high ministers have no private intentions—this is the ancient system. Queen Mu and the crown prince Shou died young in their prime; the Dan and Liu families supported the setting up of a younger one privately, thereby alienating the former kings. I also hope that the uncles and elder and younger brothers will consider this matter.” Min Ma-fu, hearing the words of Prince Zi-chao, said: “Words are used to practice ritual. Prince Zi-chao has defied the command of King Jing, alienated the powerful state of Jin, and pursued his own ambition—his lack of ritual is extreme indeed. What use are words?”

A comet appeared in Qi. Duke Jing of Qi sent someone to perform a sacrifice to avert calamity. Yan Zi said: “It will be of no use, only inviting deceit. The Way of Heaven cannot be flattered, nor does it have two minds. What can the mandate of Heaven do? Moreover, comets in the sky are used to sweep away filth. If the ruler has no filthy virtue, why perform a sacrifice to avert calamity? If his virtue is filthy, how can a sacrifice to avert calamity diminish it? The Odes say: ‘Only this King Wen, cautious and careful, brightly served the Supreme Lord, thereby attracting manifold blessings. His virtue did not defy the mandate of Heaven, so he could possess the states of the four quarters.’ If the ruler has no deeds that defy virtue, the four quarters will come to submit—why worry about a comet? The Odes say: ‘I have nothing to take as a mirror—it is the Xia and Shang dynasties. Because of the turmoil and disorder, the people ultimately fled.’ If virtue is ruined and chaos arises, the people will flee. The prayers of the invocators and scribes cannot remedy this.” Duke Jing of Qi was pleased, and so stopped the sacrifice.

Duke Jing of Qi and Yan Zi were sitting in the Lu Chamber. Duke Jing of Qi sighed and said: “How beautiful this palace is! Who will possess it in the future?” Yan Zi said: “May I ask what Your Lordship means by this?” Duke Jing of Qi said: “I think it lies in virtue.” Yan Zi replied: “If it is as Your Lordship says, I fear it will be the Chen clan! Although the Chen clan has no great virtue, it has practiced generosity toward the people. The capacities of the dou, qu, fu, and zhong—they collect from the ducal treasury using smaller measures, but when distributing to the people, they use larger measures. Your Lordship increases the levies, while the Chen clan gives generously. The people incline toward them. The Odes say: ‘Although he has no virtue to give you, you should still sing and dance.’ The generosity of the Chen clan—the people already sing and dance for it. If later generations become slightly negligent, and the Chen clan does not perish, then their fief will become their state.” Duke Jing of Qi said: “True indeed! What should be done about this?” Yan Zi replied: “Only ritual can stop this. According to ritual, the generosity of a clan cannot extend to the whole state; the people do not migrate, farmers do not change their occupations, artisans and merchants do not change their trades, officers do not lose their posts, officials are not negligent, and great officers do not appropriate public benefits.” Duke Jing of Qi said: “True indeed! But I am unable to achieve this. From now on, I know that ritual can be used to govern the state.” Yan Zi replied: “That ritual can be used to govern the state has been the case for a long time—it coexists with Heaven and Earth. The ruler issues commands and the ministers are respectful; the father is kind and the son is filial; the elder brother is loving and the younger brother is deferential; the husband is harmonious and the wife is gentle; the mother-in-law is kind and the daughter-in-law is obedient—this is ritual. If the ruler’s commands are without error, the ministers are respectful without double-mindedness; the father is kind and educates his son, the son is filial and remonstrates with his father; the elder brother is loving and treats his younger brother well, the younger brother is deferential and obeys his elder brother; the husband is harmonious and conforms to righteousness, the wife is gentle and upright; the mother-in-law is kind and listens to advice, the daughter-in-law is obedient and tactful—these are the good aspects of ritual.” Duke Jing of Qi said: “True indeed! From now on I have heard these things—this is the highest level of ritual.” Yan Zi replied: “The former kings received it from Heaven and Earth and used it to govern their people, therefore the former kings exalted ritual.”