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變虛篇

傳書曰：宋景公之時，熒惑守心，公懼，召子韋而問之曰：“熒惑在心，何也？”

子韋曰：“熒惑，天罰也，心，宋分野也，禍當君。雖然，可移於宰相。”

公曰：“宰相所使治國家也，而移死焉，不祥。”

子韋曰：“可移於民。”公曰：“民死，寡人將誰為也？寧獨死耳。”

子韋曰：“可移於歲。”公曰：“民饑，必死。為人君而欲殺其民以自活也，其誰以我為君者乎？是寡人命固盡也，子毋複言。”

子韋退走，北面再拜曰：“臣敢賀君。天之處高而耳卑，君有君人之言三，天必三賞君。今夕星必徙三舍，君延命二十一年。”

公曰：“奚知之？”對曰：“君有三善，故有三賞，星必三徙。徙行七星，星當一年，三七二十一，故君命延二十一歲。 臣請伏於殿下以伺之，星必不徙，臣請死耳。”

是夕也，火星果徙三舍。如子韋之言，則延年審得二十一歲矣。星徙審則延命，延命明則景公為善，天佑之也。則夫世間人 能為景公之行者，則必得景公佑矣。

此言虛也。何則？皇天遷怒，使熒惑本景公身為有惡而守心，則雖聽子韋言，猶無益也。使其不為景公，則雖不聽子韋之言，亦無損也。

齊景公時有彗星，使人禳之。晏子曰：“無益也，只取誣焉。天道不暗，不貳其命，若之何禳之也？且天之 有彗，以除穢也。君無穢德，又何禳焉？若德之穢，禳之何益？《詩》曰：“惟此文王，小心翼翼，昭事上帝，聿懷多福；厥德 不回，以受方國。”君無回德，方國將至，何患於彗？《詩》曰：我無所監，夏後及商，用亂之故，民卒流亡。

若德回亂，民將流亡，祝史之為，無能補也。公說，乃止。

齊君欲禳彗星之凶，猶子韋欲移熒惑之禍也。宋君不聽，猶晏子不肯從也。則齊君為子韋，晏子為宋君也。同變共禍，一事二人 。天猶賢宋君，使熒惑徙三舍，延二十一年，獨不多晏子使彗消而增其壽，何天佑善偏駁之齊一也？

人君有善行，善行動於心，善言出於意，同由共本，一氣不異。宋景公出三善言，則其先三善言之前，必有善行也。有 善行，必有善政，政善，則嘉瑞臻，福祥至，熒惑之星無為守心也。使景公有失誤之行，以致惡政，惡政發，則妖異見，

熒惑之守心，桑穀不生朝。高宗消桑穀之變，以政不以言；景公卻熒惑之異，亦宜以行。景公有惡行，故熒惑守心。不改政修行， 坐出三善言，安能動天？天安肯應！何以效之？

使景公出三惡言，能使熒惑守心乎？夫三惡言不能使熒惑守心，三善言安能使熒惑退徙三舍？以三善言獲二十一年，如有百善言，得千歲之壽乎？非天佑善之意，應誠為福之實也。

子韋之言：“天處高而聽卑，君有君人之言三，天必三賞君。”

夫天體也，與地無異。諸有體者，耳鹹附於首。體與耳殊，未之有也。天之去人，高數萬里，使耳附天，聽數萬里之語，弗能聞也 。人坐樓臺之上，察地之螻蟻，尚不見其體，安能聞其聲。何則？螻蟻之體細，不若人形大，聲音孔氣不能達也。今天之崇高非直 樓臺，人體比於天，非若螻蟻於人也。謂天非若螻蟻於人也。謂天聞人言，隨善惡為吉凶，誤矣。

四夷入諸夏，因譯而通。同形均氣，語不相曉。雖五帝三王，不能去譯獨曉四夷，況天與人異體、音與人殊乎？

人不曉天所為，天安能知人所行。使天體乎，耳高不能聞人言；使天氣乎，氣若雲煙，安能聽人辭？

說災變之家曰：“人在天地之間，猶魚在水中矣。其能以行動天地，猶魚鼓而振水也，魚動而水蕩氣變。”

此非實事也。假使真然，不能至天。魚長一尺，動於水中，振旁側之水，不過數尺，大若不過與人同，所振盪者不過百 步，而一裏之外淡然澄靜，離之遠也。

今人操行變氣，遠近宜與魚等；氣應而變，宜與水均。以七尺之細形，形中之微氣，不過與一鼎之蒸火同。從下地上變皇天，何其高 也！

且景公賢者也。賢者操行，上不及聖人，下不過惡人。世間聖人，莫不堯、舜，惡人，莫不桀、紂。堯、舜操行多善，無 移熒惑之效；桀、紂之政多惡，有反景公脫禍之驗。景公出三善言，延年二十一歲，是則堯、舜宜獲千歲，桀紂宜為殤子。今則 不然，各隨年壽，堯、舜、桀、紂皆近百載。是竟子韋之言妄，延年之語虛也。

且子韋之言曰：“熒惑，天使也；心，宋分野也。禍當君。”若是者，天使熒惑加禍於景公也，如何可移於將相、若歲與國民乎？

天之有熒惑也，猶王者之有方伯也。諸侯有當死之罪，使方伯圍守其國，國君問罪於臣，臣明罪在君。雖然，可移於臣 子與人民。設國君計其言，令其臣歸罪於國人，方伯聞之，肯聽其言，釋國君之罪，更移以付國人乎？方伯不聽者，自國 君之罪，非國人之辜也。方伯不聽自國人之罪，熒惑安肯移禍於國人！若此，子韋之言妄也。

曰：景公聽乎言、庸何能動天？使諸侯不聽其臣言，引過自予。方伯聞其言，釋其罪，委之去乎？方伯不釋諸侯之罪，熒 惑安肯徙去三舍？

夫聽與不聽，皆無福善，星徙之實，未可信用。

天人同道，好惡不殊。人道不然，則知天無驗矣。

宋、衛、陳、鄭之俱災也，氣變見天。梓慎知之，請於子產有以除之，子產不聽。天道當然，人事不能卻也。使子產聽梓 慎，四國能無災乎？

堯遭鴻水時，臣必有梓慎、子韋之知矣。然而不卻除者，堯與子產同心也。

案子韋之言曰：“熒惑，天使也；心，宋分野也。禍當君。”審如此言，禍不可除，星不可卻也。

若夫寒溫失和，風雨不時 ，政事之家，謂之失誤所致，可以善政賢行變而複也。

若熒惑守心，若必死，猶亡禍安可除？修政改行，安能卻之？善政賢 行，尚不能卻，出虛華之三言，謂星卻而禍除，增壽延年，享長久之福，誤矣。觀子韋之言景公，言熒惑之禍，非寒暑風雨之類，身死命終之祥也。

國且亡，身且死，祆氣見於天，容色見於面。面有容色，雖善操行不能滅，死征已見也。在體之色，不可以言行滅；在天之妖 ，安可以治除乎？

人病且死，色見於面，人或謂之曰：“此必死之征也。雖然，可移於五鄰，若移於奴役。”當死之人，正言不可，容色 肯為善言之故滅，而當死之命，肯為之長乎？氣不可滅，命不可長。

然則熒惑安可卻？景公之年安可增乎？由此言之，熒惑守心，未知所為，故景公不死也。

且言“星徙三舍”者，何謂也？星三徙於一舍乎？一徙曆於三舍也？

案子韋之言曰：“君有君人之言三，天必三賞君，今夕星必徙三舍。”若此，星竟徙三舍也。夫景公一坐有三 善言，星徙三舍，知有十善言，星徙十舍乎？

熒惑守心，為善言卻，如景公複出三惡言，熒惑食心乎？為善言卻，為惡言進，無善無惡，熒惑安居不行動乎？

或時熒惑守心為旱災，不為君薨。子韋不知，以為死禍。信俗至誠之感，

熒惑去處星，必偶自當去， 景公自不死，世則謂子韋之言審，景公之誠感天矣。

亦或時子韋知星行度適自去，自以著己之知，明君臣推讓之所致；見星之數七，因言星七舍，複得二十一年，因以星 舍計年之數。是與齊太蔔無以異也。

齊景公問太蔔曰：“子之道何能？”對曰：“能動地。”晏子往見公，公曰：“寡人問太蔔曰：‘子道何能？’對曰 ：‘能動地。’地固可動乎？”晏子嘿然不對，出見太蔔曰：“昔吾見鉤星在房、心之間，地其動乎？”太蔔曰：“然。”晏子出，太 蔔走見公：“臣非能動地，地固將自動。”

夫子韋言星徙，猶太蔔言地動也。地固且自動，太蔔言己能動之。星固將自徙，子韋言君能徙之。使晏子不 言鉤星在房、心，則太蔔之奸對不覺。宋無晏子之知臣，故子韋之一言，遂為其是。

案《子韋書錄序秦》亦言：“子韋曰：‘君 出三善言，熒惑宜有動’。”於是候之，果徙舍。”不言“三”。或時星當自去，子韋以為驗，實動離舍，世增言“三”。既 空增三舍之數，又虛生二十一年之壽也。

Chapter XV. Fictitious Phenomena (Pien-hsü).

There is a tradition that [during the time of Duke Ching of Sung, the Planet Mars stood in the constellation of the Heart.1 The duke, alarmed, summoned Tse Wei2 and asked him what it meant that Mars was in the Heart.

Tse Wei replied, "Mars means a punishment of Heaven. Sung is that part of the earth which corresponds to the Heart. A misfortune is menacing Your Highness. Nevertheless, it can be shifted on the prime minister."

`The prime minister,' said the duke, `is required for the administration of the State. To bring death upon him would be most unfortunate.'

Tse Wei suggested that it might be shifted upon the people, but the duke retorted by saying, `When the people are dead, whom have I to care for? It is better that I die alone.'---

Tse Wei said that it might be shifted on the year. `If the people starve,' replied the duke, `they will perish. Should a ruler of men contrive the death of his people, with a view to preserving his own life, who would still consider me a sovereign? It is inevitable that my life must come to a close, therefore speak no more of it.'

Tse Wei took his leave, but turned to the north, he bowed again and said, "Your servant begs to congratulate Your Highness. Heaven is on high, but it hears what is below. 3 Your Highness has uttered three maxims worthy of a superior man. Heaven surely will confer upon you three favours. This night the planet will pass through three solar mansions, and the life of Your Highness will increase by 21 years."

Upon the duke inquiring how he knew this, he replied, "Your Highness has three accomplishments, 4 hence the three favours, and the three motions which the planet must make. By each it will pass seven stars. 5 One star is equivalent to one year. Three times seven makes 21. Therefore 21 years will be added to the life of Your Highness. Your servant desires to fall down on the steps of the palace 6 and to await the event. Should the planet not pass, your servant is willing to die."

The same night the planet Mars really passed through three solar mansions,] 7 just as Tse Wei had predicted. 8 Thus, in fact, the prolongation of the duke's life by 21 years came into effect. Since the planet really passed, this prolongation took place, and, this prolongation being apparent, Heaven rewarded the duke for his goodness. Consequently, if some one be able to act like the duke, he would be sure to obtain the same blessing.

All this is absurb. Provided that almighty Heaven was wreaking its anger; and caused Mars to stay in the constellation of the Heart, owing to Duke Ching's personal wickedness, then even if he had listened to Tse Wei's advice, it would not have been of any benefit to him. In case Duke Ching was not the object of Heaven's wrath, although he took no heed of Tse Wei's words, it could not injure him.

[In the time of Duke Ching of Ch`i there appeared a comet, 9 and the duke enjoined upon the people to avert it by prayer. Yen Tse10 declared, "It boots not, and it is but a superstition. Heaven's way is not hidden, and its will must not be suspected. Why then deprecate it? Moreover Heaven uses the Sweeping Star 11 to sweep away filth. Your Highness' virtue is not filthy, wherefore should you pray? Should however your virtue be tarnished, of what use would these deprecations be? The Shiking says:---[This king Wên, Watchfully and reverently, With entire intelligence served God, And so secured the great blessing. His virtue was without deflection; And in consequence he received the allegiance of the States from all quarters.] 12 If Your Highness' virtue does not degenerate, all the States round about will submit to you, what evil can befall you through a comet? The Shiking likewise has it that:---`I have no beacon to look at, But the Sovereigns of Hsia and Shang. It was because of their disorders That the people fell away from them.' 13

If the virtue declines and degenerates, the people will be scattered and lost, and all the incantator's and historiographer's prayers would be of no avail." The duke was pleased and had his orders countermanded.] 14

The prince of Ch`i wanted to avert the calamitous presage of the comet, as Tse Wei was endeavouring to remove the misfortune which Mars was portending. The duke of Sung would not listen to the advice which was given him, just as Yen Tse declined to comply with his master's order. Thus the prince of Ch`i was like Tse Wei, and Yen Tse took the place of the duke of Sung. The same calamity was sent down on both sovereigns, but Heaven only recognised the virtue of the duke of Sung, by making Mars pass through three solar mansions and adding 21 years to his span, and did not, for Yen Tse's sake, cause the comet to disperse nor prolong his life. Why was Heaven so biassed and unjust in requiting goodness?

When an honest man does good, his goodness springs from his heart, and his good maxims issue from his mind. They flow from a common source and are essentially the same. When Duke Ching of Sung worded the three excellent sentiments, his conduct must have been good before he gave utterance to them. That being the case, his administration was likewise good, and under a good government propitious omens abound, and bliss and happiness supervene. Then does the planet Mars not intrude upon the Heart. If, on the other hand, something was amiss in the dealings of Duke Ching, so that his administration became vitiated, under a perverted government dreadful prodigies must have appeared.

Mars staying in the Heart was like the paper-mulberry tree growing in court. 15Kao Tsung removed this portent by his administration, not by words. In the same manner Duke Ching should have averted the extraordinary phenomenon of the planet Mars by his actions. Provided that Duke Ching's proceedings were blameworthy, and that, for this reason, Mars was staying in the Heart, how could he hope to touch Heaven, or how would Heaven have responded, if, instead of changing his government and reforming, he had merely propounded three excellent sentiments, but done nothing? How can we substantiate our view?

Let us suppose that Duke Ching had enounced three wicked maxims, could he have induced Mars to take its place in the constellation of the Heart thereby? Since three bad maxims would not have had this effect, how should the three excellent sentiments have caused the planet to revert three solar mansions? If by three good maxims 21 years were obtained, would, by the utterance of a hundred fine things, the span of human life be extended to a thousand years? The idea of a heavenly reward of virtue is preposterous, in reality there is nothing but fortune.

According to what Tse Wei said, Heaven is high, but hears what is low. The prince having spoken three maxims of a superior man, Heaven would confer three graces upon him.

Heaven has a body, and in this respect does not differ from earth. In all creatures possessed of a body, the ears are joined to the head, and it does not happen that the ears and the body are separated. As to Heaven's height, it is many ten thousand Li distant from us. Now, in case the ears be attached to Heaven, hearing words at the distance of several ten thousand Li, it would be unable to understand them. If a man, sitting on a high tower, were to look out for the ants on the ground, he could not distinguish their forms; and how should he hear their sounds? The simple reason is that the bodies of ants are so minute and not so big as the human, and that their sounds cannot transcend the vast expanse of air. Now the altitude of Heaven is quite a different thing to that of a tower, and the proportion of the human body, compared to Heaven, not merely like that of ants and man. They say that there is no such relation between man and Heaven as between ants and man, and urge that Heaven hears what man says and, according to its quality, sends good or bad luck. That is a misconception.

When the Savages from the four quarters come to China, they must use interpreters, to make themselves understood. Although they are similar to the Chinese in body and mind, their speech is unintelligible. Even the Five Emperors and the Three Rulers could not do without interpreters, and understand the savages alone. 16 Now fancy Heaven with a body quite other than the human; must not its speech be different as well?

Man is not cognisant of Heaven's proceeding; how should Heaven know what man is about? If Heaven has a body, its ears are too high and far away, to hear what men say, and if it be air (air like clouds and fog), how could such hear human speech?

The phenomenalists assert that man lives between heaven and earth as fish in the water. By his actions he can affect heaven and earth, just as fish beat and agitate the water. The fish moving, the water is shaken and the air stirred up.

This is not true. Should it really be so, human influence would not reach up to Heaven. A fish, a foot long, moving in the water, would only stir up the water by its side in a circumference of several feet. If it were only as big as a man, the waves caused by it would not proceed farther than a hundred steps. Beyond a Li, the waters would remain tranquil and unruffled, owing to the distance.

If human activity affect the air far and near, it must be similar to that of the fish, and the air thus affected and responsive to the impetus, would be like the water. A tiny corporeal frame of seven feet 17 and in this frame a subtle breath 18 would hardly be more powerful than the fire rising from a sacrificial vessel, and should it, ascending from the earth, have any influence upon august Heaven with its tremendous height?

Furthermore, Duke Ching was but a worthy. Worthies in their dealings do not come up with sages above, nor do they pass the line of wickedness below. 19 Of all the ages none were truer sages than Yao and Shun, and none greater criminals than Chieh and Chou. The proceedings of Yao and Shun were full of excellence, yet they had not the effect of moving the planet Mars. The government of Chieh and Chou was very wicked, but they overthrow the argument that Duke Ching escaped misfortune. Provided that, because of Duke Ching's three excellent sentiments, his life time was increased by 21 years, then Yao and Shun ought to have obtained a thousand years, and Chieh and Chou ought to have died early. That was not so; they all completed their full span. Yao and Shun as well as Chieh and Chou became nearly a hundred years old. Consequently Tse Wei's remarks are altogether without foundation, and what he says about the lengthening of life, is erroneous.

Tse Wei also stated that Mars was Heaven's agent, that Sung was the territory on earth corresponding to the Heart, and that misfortune was awaiting its sovereign. Under these circumstances Heaven would have employed Mars to inflict calamity upon Duke Ching, but how could it be diverted upon the premier, the year, or the people?

Heaven uses Mars as the king does the chief of the princes. 20 When a feudal lord has been guilty of a capital crime, the king sends the chief of the princes, to besiege his State and take possession of it. The prince, then, is tried before the king's deputy, who knows that the guilt lies upon the prince. 21 He may, however, try to turn it off upon one of his own ministers or his subjects. Should a prince, following the counsel of a minister, instruct him to turn the guilt upon the State, would the chief of the princes, upon hearing of this, be inclined to entertain such a proposal? Would he absolve the sovereign of all guilt and shift it upon his subjects? The chief would not consent, because the guilt is the sovereign's and not the people's. Since he would not consent, the prince's guilt being too evident, how should Mars agree to divert the calamity upon the people? Therefore Tse Wei's view is wrong.

Let us presume that Duke Ching had listened to the counsel of Tse Wei, how could he have affected Heaven by so doing? Would, in case a prince disregarded the advice of his minister and took all the guilt upon himself, the chief of the princes, hearing of his resolution, acquit the culprit and dismiss him? He would not condone his crime; why then should Mars consent to pass through three solar mansions?

Listening and not listening have nothing to do with luck and merit. 22 The alleged movement of the planet can therefore not be taken as a fact.

Heaven and man have the same law, 23 in which good and evil do not differ. If something is impossible by human law, we know that it would not come into effect under heavenly law either.

Sung, Wei, Ch`ên, and Chêng were simultaneously afflicted with a conflagration. 24 A change in the air could be observed in the sky. Tse Shên,25 foreseeing the disaster, asked Tse Ch`an whether it might be averted, but Tse Ch`an took no notice. The law of Heaven had to be fulfilled, and human endeavour was powerless against it. Would the four States have got rid of the calamity in case Tse Ch`an had listened to Tse Shên?

At the time when Yao met with the great flood, his ministers, no doubt, were no less clever than Tse Shên or Tse Wei, still they could not avert it. Yao had the same feeling as Tse Ch`an.

According to Tse Wei's statement Mars was Heaven's agent, the Heart had its corresponding place in Sung, and misfortune was threatening its sovereign. If these were facts, the disaster could not be avoided, and the planet not be averted.

Whenever heat and cold are anomalous, or wind and rain unseasonable, the philosophers on government hold that some fault has been the cause, and that good government and virtuous acts are apt to bring about the normal state again.

If, when Mars takes its position within the Heart, death and ruin are sure to follow, how can they be avoided, and how can administrative and moral reforms avert them? Good government and virtuous acts cannot ward them off, and to say that the utterance of three inane sentences averted the planet, turned off the disaster, increased the years of life, and procured the enjoyment of a long time of bliss, is a mistake. According to Tse Wei's reply Duke Ching spoke of the calamity, which was threatening from Mars. That has no reference to heat and cold, wind or rain, but was an omen implying death and the end of life.

When a State is about to perish, or an individual to expire, a strange air is perceived in the sky, and a peculiar look in the face, and this look of the face no righteous deeds can wipe off, for it is the sign of death, which thus becomes visible. Since that expression on the face cannot be got rid of by words, how should the strange phenomenon on the sky be removed by government?

When a sick man is at the point of death, that peculiar expression is seen on his face, of which people sometimes say that it is the mark of certain death. Nevertheless it might be transferred on the neighbours or the slaves. But would that look of the dying man, who just cannot speak any more, be wiped off by some appropriate words, or his life, which comes to a close, be lengthened? That expression cannot be done away with, and his life does not admit of any prolongation. Therefore, how could the planet Mars be averted, and how the years of Duke Ching be added to?

Ergo, when Mars stood in the Heart, we do not know what happened that Duke Ching did not die.

Then it is said that the planet passed through three solar mansions. What does that mean? Did the star three times transcend one mansion, or did it at once pass through three mansions?

Tse Wei said that the prince had spoken three maxims worthy of a superior man, wherefore Heaven would certainly bestow three favours upon him. That very night the planet would transcend three mansions, and, in fact, the star went through three solar mansions. Now Duke Ching put forward three precious arguments at one sitting, whereupon the planet moved through three mansions. Provided that he had uttered ten excellent thoughts, would the star then have gone through ten mansions?

Mars occupying the Heart, reverted owing to the excellent sentiments; if, conversely, Duke Ching had enunciated three bad ones, would Mars then have eclipsed the Heart? Good words made it revert, and bad ones, proceed; in case the speech of the duke had been neither good nor bad, would it then have remained quiet and motionless?

Sometimes when Mars stands in the Heart, a drought, but not the death of the duke is imminent, and Tse Wei, ignorant of this, took it for an ill omen of death, trusting like common people in the efficiency of perfect sincerity. 26

It just so happened, no doubt, that Mars had to leave its position of itself, and that Duke Ching was not to die. The world then imagined that Tse Wei's words were true and that Duke Ching touched Heaven by his sincerity.

Or perhaps Tse Wei was aware that the planet in its course was just about to move, and he gave himself the air of knowing personally that this movement was the result of the prince's selflessness in regard to his subjects. Seeing that the number of stars was seven, he then called seven stars a mansion and obtained 21 years, computing the number of years from stars and mansions.

His case is analogous to that of the Great Diviner of Ch`i. [Duke Ching of Ch`i asked the Great Diviner, what he could do with his wisdom. The other returned that he could shake the earth. When Yen Tse called upon the duke, he said to him, "I have asked the Great Diviner what his art availed him, and he replied that he could shake the earth. The earth is steady, can it be shaken?" --- Yen Tse remained silent and made no reply. He went out, met the Great Diviner and said, "Formerly I have observed that, when the Hook star is between the House and the Heart, an earthquake is imminent." --- The Great Diviner assented. When Yen Tse had left, the Great Diviner went to see the duke. "Your servant," said he, "cannot shake the earth. It is steady and will move of its own accord."] 27

Tse Wei's allegation as to the progress of the planet is like the Great Diviner's remark on the earthquake. The earth, being steady, moves of its own accord, yet the Great Diviner contended that he could move it. The planet is likewise steady and shifts its position of itself, but Tse Wei maintained that the prince could move it. If Yen Tse had not said that the Hook star was between the House and the Heart, the artful reply of the Great Diviner would not have been detected. In Sung there was no officer with Yen Tse's knowledge, therefore this one utterance of Tse Wei was afterwards held to be true.

In the chapter Hsü Ch`in28 of Tse Wei's Shu-lu,29 we also have the notice that Tse Wei said, "The prince spoke three excellent maxims, and Mars was liable to move. He then waited for this event, and, in fact, it left the solar mansion." Nothing is said about three. Perchance the planet was bound to move, and Tse Wei took it for a corroboration of his view. It really withdrew from one mansion, of which, by exaggeration, people made three mansions. As they carelessly magnified the number of solar mansions, they likewise invented the 21 additional years.

Notes

1. This phenomenon happened after 480 and before Duke Ching's death in451 b.c.

2. The astrologer of the court, cf. Vol. I, p. 158, Note 1.

3. Ed. B.: . Ed. A. and C., Huai Nan Tse, and the Shi-chi: .

4. . Huai Nan Tse repeats: "three maxims of a superior man."

5. . Huai Nan Tse: "through each mansion it will move seven Li."

6. . Huai Nan Tse: .

7. Quoted with some few alterations from Huai Nan Tse XII, 11v. See also Vol. I, p. 328, Note 5.

8. The same story is related in the Shi-chi chap. 38, p. 15v. (Chavannes, Mém. Hist. Vol. IV, p. 245), but more condensed, and the end is omitted. The planet passes through three degrees: .

9. In the year 516 b.c.

10. A counselor of the duke of Ch`i.

11. .

12. Shiking Part III, Book I, 2 (Legge, Classics Vol. IV, Part II, p. 433).

13. A lost Ode.

14. Quotation from the Tso-chuan, Duke Chao 26th year (Legge, Classics Vol. V, Part II, p. 718). This event is also recorded in the Shi-chi chap. 32, p. 19v. (Chavannes, Mém. Hist. Vol. IV, p. 76), but in quite a different way, especially Yen Tse uses other arguments.

15. Cf. p. 161.

16. Their widsom and sageness did not enable them to understand foreign languages.

17. The small foot of the Chou time.

18. Man.

19. They are not bad, but not very good.

20. .

21. In the later Chou epoch the king was much too weak to punish feudal lords either himself or by deputy.

22. The exceptional phenomenon was either due to luck or merit, but not to the duke's listening to the counsel of Tse Wei.

23. . Ed. A. erroneously writes .

24. This great fire took place in b.c. 524, and is described in the Tso chuan, Duke Chao 18th year.

25. A great officer of Lu.

26. Sincerity and earnestness of purpose are supposed to move Heaven and cause phenomenal changes.

27. Quotation from Huai Nan Tse XII, 22r. See also Vol. I, p. 112.

28. .

29. .
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