周本紀

The Zhou ancestor Lord Millet was named Qi — "the Abandoned One." His mother was a woman of the Youtai clan called Jiang Yuan. Jiang Yuan was the principal consort of Emperor Ku. One day Jiang Yuan went out into the countryside and saw a giant footprint. Delighted in her heart, she desired to step into it. When she stepped into it, her body stirred as though she had conceived. When her term was full she bore a son, but thinking it inauspicious, she abandoned him in a narrow lane. Yet the horses and oxen that passed all swerved aside and did not trample him. She moved him into the forest, but it happened that the woods were full of people, so she moved him again. When she left him on the ice of a drainage channel, birds came and sheltered him beneath their wings. Jiang Yuan took this for a divine sign, and so she took him back and raised him. Because she had first wished to abandon him, she named him Qi — "Abandoned."

Even as a child, Qi had the bearing and ambition of a giant. At play he loved to plant hemp and beans, and his hemp and beans grew beautifully. When he came of age, he devoted himself to farming, assessing the suitability of the land and planting grain wherever the soil was right. The people all took him as their model. Emperor Yao heard of him and appointed Qi as Master of Agriculture; All-Under-Heaven benefited from his work, and his merit was great. Emperor Shun said: "Qi, the black-haired people were first hungry, and you as Lord Millet sowed the hundred grains in their seasons." He enfeoffed Qi at Tai and titled him Lord Millet, giving him the separate surname Ji. The rise of Lord Millet came at the juncture of the Tao Tang, Yu, and Xia eras, and through all of them he possessed excellent virtue.

When Lord Millet died, his son Bu Zhu succeeded. In Bu Zhu's later years, the Xia dynasty's government declined and abandoned the office of agriculture. Bu Zhu, having lost his official position, fled to live among the Rong and Di barbarians. When Bu Zhu died, his son Ju succeeded. When Ju died, his son Duke Liu succeeded. Though Duke Liu dwelt among the Rong and Di, he revived Lord Millet's work, devoting himself to farming, assessing the land's suitability. He crossed from the Qi and Ju rivers over the Wei, gathering timber and materials. Travelers had provisions, settlers had stores laid up, and the people relied on his bounty. The hundred surnames cherished him, and many migrated to settle under his protection. The rise of the Zhou Way began from this point, and so the poets sang joyfully in memory of his virtue. When Duke Liu died, his son Qing Jie succeeded and established his state at Bin.

When Qing Jie died, his son Huang Pu succeeded. When Huang Pu died, his son Chai Fu succeeded. When Chai Fu died, his son Hui Yu succeeded. When Hui Yu died, his son Gong Fei succeeded. When Gong Fei died, his son Gao Yu succeeded. When Gao Yu died, his son Ya Yu succeeded. When Ya Yu died, his son Gong Shu Zu Lei succeeded. When Gong Shu Zu Lei died, his son — the Ancient Duke Danfu — succeeded.

The Ancient Duke Danfu revived the work of Lord Millet and Duke Liu, accumulating virtue and practicing righteousness. All the people of his state supported him. The Xunyu Rong and Di attacked, wanting his wealth; he gave it to them. They attacked again, wanting his land and people. The people were all angry and wished to fight. The Ancient Duke said: "The purpose of setting up a ruler over the people is to benefit them. Now the Rong and Di attack for the sake of my land and people. Whether the people belong to me or to them — what difference is there? The people wish to fight on my account, but to kill men's fathers and sons in order to lord it over them — this I cannot bear to do." He thereupon departed Bin with his personal retainers, crossed the Qi and Ju rivers, climbed over Mount Liang, and settled at the foot of Mount Qi. The people of Bin, the entire state, supported the old and carried the young, and all came back to the Ancient Duke at the foot of Mount Qi. And when neighboring states heard of the Ancient Duke's benevolence, many of them too came to join him. Thereupon the Ancient Duke abandoned the customs of the Rong and Di, built city walls and houses, and settled the people in separate wards. He established the five officials and their departments. The people all sang joyfully and praised his virtue.

The Ancient Duke had an eldest son called Tai Bo and a second son called Yu Zhong. His wife Tai Jiang bore a youngest son, Ji Li. Ji Li married Tai Ren — both were worthy women. Ji Li's son Chang was born with auspicious omens. The Ancient Duke said: "In my line there shall be one who brings greatness — surely it will be Chang?" The eldest sons Tai Bo and Yu Zhong, knowing their father wished to establish Ji Li so the succession would pass to Chang, both fled to the land of the Jing barbarians. They tattooed their bodies and cut their hair, yielding to Ji Li.

When the Ancient Duke died, Ji Li succeeded, becoming Duke Ji. Duke Ji cultivated the way his father had left behind and was devoted to righteous conduct; the feudal lords deferred to him.

When Duke Ji died, his son Chang succeeded, becoming the Lord of the West. The Lord of the West — who would be called King Wen — followed the work of Lord Millet and Duke Liu, took the Ancient Duke and Duke Ji as his models, and was devoted to benevolence. He honored the old and was kind to the young. He treated worthy men with the utmost courtesy, at midday forgoing his own meal to receive scholars, and so many scholars came to join him. Bo Yi and Shu Qi in the state of Guzhu heard that the Lord of the West was generous in caring for the elderly and went to join him. Tai Dian, Hong Yao, San Yisheng, Yu Zi, and the grandee Xin Jia and others all came to join him.

The Lord of Chong, Hu, slandered the Lord of the West to Zhou of Yin, saying: "The Lord of the West accumulates goodness and piles up virtue. All the feudal lords turn toward him — this bodes ill for the sovereign." King Zhou of Yin thereupon imprisoned the Lord of the West at Youli. Hong Yao and his companions were alarmed. They sought out beautiful women of the Youxin clan, fine patterned horses of the Li Rong, nine teams of four horses from Youxiong, and other rare and wondrous objects, and through the Yin favorite Fei Zhong presented them to Zhou. Zhou was greatly pleased and said: "Any one of these would be enough to release the Lord of the West, let alone all of them!" He pardoned the Lord of the West and bestowed upon him bows, arrows, axes, and battle-axes, authorizing him to conduct punitive campaigns. He said: "The one who slandered the Lord of the West was the Lord of Chong, Hu." The Lord of the West then offered the lands west of the Luo River, requesting that Zhou abolish the punishment of roasting on the bronze pillar. Zhou agreed.

The Lord of the West quietly practiced goodness, and all the feudal lords came to him to settle their disputes. At that time the people of Yu and Rui had a lawsuit they could not resolve, and so they went to Zhou. Upon entering Zhou territory, they saw that the farmers all yielded the borders of their fields to one another, and the common custom was to yield to one's elders. The men of Yu and Rui, before they had even met the Lord of the West, were already ashamed. They said to each other: "What we quarrel over is what the Zhou people consider shameful. Why go further and merely invite disgrace?" They returned home and both yielded to each other, letting their dispute go. When the feudal lords heard this, they said: "The Lord of the West is surely a ruler who has received the Mandate."

The following year he campaigned against the Quanrong. The year after, he campaigned against Mixu. The year after that, he defeated the state of Qi. Zu Yi of Yin heard of this and was afraid, and reported it to King Zhou. Zhou said: "Do I not possess the Mandate of Heaven? What can he do?" The next year the Lord of the West attacked Yu. The year after, he attacked the Lord of Chong, Hu. He then built the city of Feng, and moved his capital there from the foot of Mount Qi. The following year, the Lord of the West died, and Crown Prince Fa succeeded him — this was King Wu.

The Lord of the West had reigned approximately fifty years. During his imprisonment at Youli, he is said to have expanded the eight trigrams of the Yi into sixty-four hexagrams. The poets tell us that the Lord of the West, in the year he received the Mandate, took the title of king and settled the dispute of Yu and Rui. He died ten years later and was given the posthumous name King Wen — "the Cultured." He reformed the laws and regulations and established a new calendar. He posthumously honored the Ancient Duke as King Tai and Duke Ji as King Ji: for it was from King Tai that the royal auspices had arisen.

When King Wu took the throne, Grand Duke Wang served as Grand Preceptor, the Duke of Zhou Dan served as assistant, and the Duke of Shao, the Duke of Bi, and others flanked the king on left and right, all continuing King Wen's unfinished work.

In the ninth year, King Wu made an offering at Bi. He marched east to muster his forces, reaching Mengjin. He had a wooden spirit-tablet made for King Wen, loaded it on a chariot, and placed it at the center of the army. King Wu styled himself "Crown Prince Fa," declaring that he was acting on King Wen's authority and did not presume to act on his own. He addressed the Minister of War, the Minister of Works, the Minister of Education, and the various commanders: "Be solemn and reverent — this is a matter of trust! I am without wisdom, but through the virtuous ministers left by my ancestors, I, the young son, carry forward my forebears' achievement. I shall fully establish rewards and punishments to fix the merit of all." He then raised the army. The Grand Preceptor commanded: "Assemble your masses, man your boats and oars — any who arrive late will be beheaded."

When King Wu crossed the Yellow River, in midstream a white fish leapt into the king's boat. King Wu stooped down, picked it up, and offered it as a sacrifice. After the crossing, a fire appeared from above and descended, settling on the king's tent, where it transformed into a crow — its color red, its cry a sharp crack. At that time, eight hundred feudal lords assembled at Mengjin without prior arrangement. The feudal lords all said: "Zhou can be attacked now!" King Wu said: "You do not yet understand the Mandate of Heaven — the time has not come." He withdrew his forces and returned home.

Two years later, King Wu heard that Zhou's madness, chaos, and cruelty had grown ever worse. He had killed Prince Bi Gan and imprisoned Jizi. The Grand Music Master Ci and the Junior Music Master Qiang had taken their instruments and fled to Zhou. King Wu then sent word to all the feudal lords: "Yin bears grave guilt — it cannot go unpunished." Following King Wen's intent, he led three hundred war chariots, three thousand Tiger Guards, and forty-five thousand armored soldiers east to attack Zhou. On the wushen day of the twelfth month of the eleventh year, the entire army crossed Mengjin; all the feudal lords assembled. The order went out: "Be diligent and untiring!" King Wu then composed the Great Oath and proclaimed to the assembled masses: "Now the Yin king Zhou heeds only his woman's words. He has cut himself off from Heaven, destroyed the three standards of conduct, estranged himself from his own royal uncles and brothers, abandoned the ancestral music, composed licentious tunes, corrupted the proper sounds — all to please his woman. Therefore I, Fa, together with you carry out Heaven's punishment. Take heart, men! This cannot be done a second time, cannot be done a third!"

At dawn on the jiazi day of the second month, King Wu arrived at the outskirts of Shang at Muye, and there made his oath. King Wu held a yellow battle-axe in his left hand and grasped a white pennant in his right to direct his forces. He called out: "You have come far, men of the western lands!" King Wu said: "Hear me! My lords of the allied states, Ministers of Education, of War, of Works, brigade commanders and division commanders, captains of a thousand and captains of a hundred, and you men of Yong, Shu, Qiang, Mao, Wei, Lu, Peng, and Pu — raise your halberds, align your shields, stand your spears upright. I shall make the oath." The king said: "The ancients had a saying: 'The hen does not announce the dawn. When the hen announces the dawn, the household is ruined.' Now the Yin king Zhou heeds only his woman's words. He has abandoned his ancestral temple sacrifices and left them unanswered, cast off and ruined his own house and state, set aside his royal uncles and brothers and refused to employ them, and instead exalts and advances the many criminals and fugitives of the four quarters, trusts and employs them, lets them tyrannize the hundred surnames, and brings wickedness upon the Shang state. Now I, Fa, together with you carry out Heaven's punishment. In today's affair, march no more than six or seven paces, then halt and dress ranks — take heart, men! Strike no more than four, five, six, or seven blows, then halt and dress ranks — take heart, men! Be fierce and mighty, like tigers and bears, like wolves and leopards, here on the outskirts of Shang. Do not stop those who flee to surrender — they will serve our western land. Take heart, men! Those of you who do not take heart — upon your own bodies shall fall the punishment." When the oath was done, the assembled feudal lords' forces totaled four thousand chariots, and they drew up in battle formation at Muye.

King Zhou of Yin, hearing that King Wu had come, likewise sent out seven hundred thousand soldiers to resist him. King Wu sent the Grand Preceptor with a hundred warriors to challenge the enemy, then charged the main body of troops against King Zhou's army. Though Zhou's army was vast, none had the will to fight — in their hearts they wished for King Wu to enter swiftly. Zhou's soldiers reversed their weapons and fought for the other side, opening the way for King Wu. King Wu charged forward; Zhou's troops collapsed and deserted him entirely. Zhou fled, retreated into the palace, and climbed the Deer Terrace. He wrapped himself in his finest jade-studded robes, set himself on fire, and died. King Wu held up the great white banner to signal the feudal lords. All the feudal lords bowed to King Wu, and King Wu saluted them in return; all the feudal lords followed him. When King Wu reached the Shang capital, the people of Shang were all waiting in the outskirts. King Wu sent his ministers to address the Shang people: "Heaven has sent down blessings!" The Shang people all bowed twice and touched their heads to the ground; King Wu bowed in return.

He then entered the city and went to the place where Zhou had died. King Wu himself shot three arrows at the corpse, then descended from his chariot, struck it with a light sword, and with the yellow battle-axe cut off Zhou's head. He hung it from the great white banner. Then he went to Zhou's two favorite concubines — both women had already hanged themselves. King Wu again shot three arrows, struck them with his sword, cut off their heads with the dark battle-axe, and hung them from the lesser white banner. King Wu then went out and returned to his army.

The following day, the roads were cleared and the altars of soil and the palace of Shang Zhou were repaired. When the appointed time came, a hundred men carrying halbert-pennants led the procession. King Wu's brother Shu Zhenduo bore and arranged the ceremonial chariot. The Duke of Zhou held the great battle-axe and the Duke of Bi held the lesser battle-axe, flanking King Wu. San Yisheng, Tai Dian, and Hong Yao all bore swords to guard King Wu. Having entered, they took their positions south of the altar of soil, to the left of the main body of troops, with all attendants on either side. Mao Shu Zheng presented the lustral water, Kang Shu Feng of Wei spread the mats, the Duke of Shao Shi assisted with the ritual objects, and the Grand Preceptor led the sacrificial animal. The scribe Yin Yi read the prayer from his tablets: "The last descendant of Yin, the youngest Zhou, has destroyed and cast away the illustrious virtue of the former kings, scorned and neglected the spirits and refused to sacrifice to them, and tyrannized the people of the Shang capital. His infamy is manifest and known to the Supreme God on High." Thereupon King Wu bowed twice, touching his head to the ground, and said: "I receive and renew the great Mandate, I overthrow Yin and accept Heaven's bright command." King Wu bowed twice more, then withdrew.

He enfeoffed Lu Fu, the son of King Zhou of Shang, over the remnant people of Yin. Since Yin had only just been pacified and was not yet settled, King Wu appointed his brothers Guan Shu Xian and Cai Shu Du to assist Lu Fu in governing Yin. He then ordered the Duke of Shao to release Jizi from prison. He ordered the Duke of Bi to release the common people from prison and to mark the gate of Shang Rong's neighborhood with honor. He ordered Nangong Kuo to distribute the wealth of the Deer Terrace and open the granaries of Juqiao to relieve the poor, the weak, and the bondsmen. He ordered Nangong Kuo and the scribe Yi to display the Nine Tripods and the protective jades. He ordered Hong Yao to raise a mound over Bi Gan's grave. He ordered the ancestral priests to make offerings at the army camp. Then he disbanded his forces and returned west.

During the return march he hunted, recorded the affairs of government, and composed the "Completion of the War." He enfeoffed the feudal lords, distributed the ancestral bronze vessels, and divided the ritual objects of Yin. King Wu, reflecting on the ancient sage-kings, bestowed honors: he enfeoffed a descendant of Shennong at Jiao, a descendant of the Yellow Emperor at Zhu, a descendant of Emperor Yao at Ji, a descendant of Emperor Shun at Chen, and a descendant of the Great Yu at Qi. He then enfeoffed the meritorious ministers and strategists, with the Grand Preceptor receiving the first fief. He enfeoffed the Grand Preceptor at Yingqiu, calling it Qi. He enfeoffed his brother the Duke of Zhou Dan at Qufu, calling it Lu. He enfeoffed the Duke of Shao Shi at Yan. He enfeoffed his brother Shu Xian at Guan and his brother Shu Du at Cai. The rest each received fiefs in due order.

King Wu summoned the lords of the nine provinces and climbed a hill at Bin to gaze upon the Shang capital. When King Wu returned to Zhou, he could not sleep at night. The Duke of Zhou went to the king and asked: "Why can you not sleep?" The king said: "I will tell you. Heaven has not accepted Yin's offerings for sixty years now, since before Fa was born. Deer roam the pasturelands and wild geese fill the fields. Heaven refused to accept Yin, and only now has the work been completed. Yet when Heaven established Yin, it raised up three hundred and sixty renowned men. Though they were not illustrious, neither were they extinguished — they have endured until today. I have not yet secured the protection of Heaven. How can I find leisure to sleep?"

The king continued: "To secure Heaven's protection, I must rely on the Center of Heaven, root out all evil, and reduce those who followed King Shou of Yin. Day and night I toil to settle our western lands; I seek to make our governance illustrious, our virtue manifest. From the bend of the Luo River to the bend of the Yi River — the land is level and not confined — there lie the former domains of the Xia. Looking south I see the Three Tu Mountains, looking north I see the borders of the sacred peak. I gaze upon the Yellow River, and survey the Luo and the Yi. It is not far from the Center of Heaven." He planned a Zhou residence at Luoyi, and then departed. He released his horses on the southern slopes of Mount Hua and set his oxen free in the Taolin wilderness. He laid down shields and spears, disbanded the troops and released the soldiers — showing All-Under-Heaven that he would use them no more.

Two years after conquering Yin, King Wu asked Jizi why Yin had perished. Jizi could not bear to speak of Yin's evils, and instead spoke of the principles governing a state's survival or ruin. King Wu too was uncomfortable, and so asked him about the Way of Heaven.

King Wu fell ill. All-Under-Heaven was not yet settled, and the assembled lords were afraid. They performed solemn divination. The Duke of Zhou then purified himself and fasted, offering himself as a substitute, willing to die in King Wu's place. King Wu recovered. But later he died, and Crown Prince Song succeeded him — this was King Cheng.

King Cheng was young, and the Zhou had only just pacified All-Under-Heaven. The Duke of Zhou, fearing that the feudal lords would rebel, assumed the regency and governed the state. His brothers Guan Shu and Cai Shu and others grew suspicious of the Duke of Zhou and joined Wu Geng in revolt against Zhou. The Duke of Zhou, acting on King Cheng's command, attacked and executed Wu Geng and Guan Shu and banished Cai Shu. He installed Weizi Kai to continue the sacrifices of Yin and gave him a state at Song. He gathered up the remnant people of Yin and enfeoffed King Wu's youngest brother Feng as Kang Shu of Wei.

Tang Shu of Jin obtained auspicious grain and presented it to King Cheng. King Cheng forwarded it to the Duke of Zhou at his military camp. The Duke of Zhou received the grain in the eastern territory and carried out the Son of Heaven's command. When Guan and Cai had first rebelled, the Duke of Zhou campaigned against them for three years before the matter was fully settled. Therefore he first composed the "Great Announcement," then "The Charge to Weizi," then "The Returned Grain," then "The Auspicious Grain," then the "Announcement to Kang," the "Announcement on Wine," and "The Timber of the Catalpa" — these affairs are recorded in the chapter on the Duke of Zhou. The Duke of Zhou governed for seven years. When King Cheng came of age, the Duke of Zhou returned the government to King Cheng and took his place facing north among the ranks of ministers.

King Cheng was at Feng. He sent the Duke of Shao to resume the construction of Luoyi, in accordance with King Wu's vision. The Duke of Zhou again performed divination to confirm the site, and completed the building. The Nine Tripods were placed there. He said: "This is the center of All-Under-Heaven; the distances for tribute from the four directions are equal." The "Announcement of the Duke of Shao" and the "Announcement Concerning Luo" were composed. When King Cheng had relocated the remnant Yin people, the Duke of Zhou announced the royal command to them, composing "The Many Officers" and "Against Idleness." The Duke of Shao served as Grand Guardian, the Duke of Zhou as Grand Preceptor. They campaigned east against the Huai Yi, destroyed Yan, and relocated its ruler. When King Cheng returned from Yan to the ancestral capital, he composed "The Many Regions." Having ended the Yin mandate and subjugated the Huai Yi, he returned to Feng and composed "The Offices of Zhou." He reformed ritual and music; institutions and measures were renewed. The people lived in harmony, and songs of praise arose. After King Cheng had subdued the Eastern Yi, the Sushen people came to offer congratulations; the king bestowed gifts on the Earl of Rong, composing "The Charge Regarding the Sushen Gifts."

When King Cheng was about to die, he feared that Crown Prince Zhao was not yet capable. He ordered the Duke of Shao and the Duke of Bi to lead the feudal lords in assisting and establishing the crown prince. After King Cheng died, the two dukes led the feudal lords to present Crown Prince Zhao at the ancestral temple of the former kings, solemnly admonishing him on the difficulty of the kingly enterprise that King Wen and King Wu had built — urging him to be frugal, to curb his desires, and to govern with steadfast trust. They composed "The Testamentary Charge." Crown Prince Zhao then took the throne — this was King Kang.

When King Kang took the throne, he sent word to all the feudal lords, proclaiming anew the enterprise of King Wen and King Wu, and composed the "Announcement of Kang." Thus during the reigns of Cheng and Kang, All-Under-Heaven was at peace and the punishments were set aside for more than forty years without use. King Kang ordered the composition of a charge to the Duke of Bi concerning the distribution of residential wards in the suburbs of Chengzhou, and composed "The Charge to the Duke of Bi."

When King Kang died, his son King Zhao Xia succeeded. In King Zhao's time, the royal way began to falter. King Zhao went south on a royal progress and did not return — he died on the Yangtze. His death was not formally announced, for it was considered shameful.

King Zhao's son Man was enthroned — this was King Mu. When King Mu took the throne, he was already fifty years of age. The royal way was in decline. King Mu grieved that the way of Wen and Wu had deteriorated, and so he ordered his minister Bo Jiong to admonish the Grand Steward on the governance of the state, composing "The Charge to Bo Jiong." Order was restored.

King Mu intended to campaign against the Quanrong. The Duke of Ji, Moufu, remonstrated: "You must not. The former kings displayed virtue, not paraded armies. Military force is to be stored away and used only when the occasion demands. When used, it awes; when paraded, it becomes a plaything; when it becomes a plaything, there is no awe. Thus the hymn of the Duke of Zhou says: 'Store away the shields and spears, sheathe the bows and arrows. I seek fine virtue, extending it throughout this great land — truly the king shall preserve it.'

"The former kings dealt with the people by cultivating their virtue, strengthening their nature, enriching their resources, and improving their tools. They clarified the direction of benefit and harm, refined these through culture, caused the people to pursue benefit and avoid harm, to cherish virtue and fear authority. Thus they were able to preserve their position and grow ever greater.

"In former times our ancestor Lord Millet served the courts of Yu and Xia through successive generations. When the Xia declined and abandoned the office of agriculture, our ancestor Bu Zhu lost his position and fled among the Rong and Di. Yet he did not dare neglect his calling. Generation after generation he ordered his virtue, maintained his heritage, cultivated his principles and traditions, was reverent and diligent from morning to evening, guarded these with steadfastness and sincerity. Generation after generation they bore virtue and did not disgrace their forebears. Down to King Wen and King Wu, they illuminated their predecessors' glory and added to it kindness and harmony, serving the spirits and protecting the people, so that all were delighted. When King Zhou of Shang committed great evil against the people, the common people could not bear it and joyfully supported King Wu, bringing war to the pastures of Shang. Thus the former kings did not pursue warfare for its own sake — they comforted and cared for the people's suffering and removed their afflictions.

"The former kings' system of the five zones of submission was: within the royal domain, the dian zone offered daily sacrifice; beyond it, the hou zone offered monthly sacrifice; beyond that, the bin zone offered seasonal tribute; beyond that, the yao zone offered annual tribute; and at the farthest reaches, the huang zone offered a visit once per reign. When the ordered sacrifices were not performed: if the daily sacrifice was lacking, the king examined his intentions; if the monthly sacrifice was lacking, he examined his words; if the seasonal tribute was lacking, he examined his institutions; if the annual tribute was lacking, he examined his commands; if the visit was lacking, he examined his virtue. When all these were in order and there was still non-compliance, then he applied punishments. Thus there were punishments for failure to sacrifice daily, campaigns for failure to sacrifice monthly, expeditions for failure to offer seasonal tribute, reprimands for failure to offer annual tribute, and proclamations for failure to visit. These corresponded to the codes of punishment, the forces of attack, the preparations for expeditions, the commands of stern reprimand, and the words of formal proclamation. If after issuing commands and delivering proclamations there was still non-compliance, he would further cultivate his virtue rather than exhaust the people in distant campaigns. Thus none nearby failed to obey, and none far away failed to submit.

"Now since the deaths of Da Bi and Bo Shi, the Quanrong have come to pay their tribute as their duty requires. Yet the Son of Heaven says: 'I must campaign against them for not offering seasonal tribute, and parade my armies before them.' Does this not abandon the instructions of the former kings, and will the royal enterprise not stumble? I have heard that the Quanrong are established in honesty, that they follow ancient virtue and maintain their purity with firmness. They will have the means to resist us."

The king campaigned against them nonetheless. He returned with four white wolves and four white deer. From this time on, those in the outermost zone of submission no longer came.

When some feudal lords were not at peace with one another, the Marquis of Fu spoke to the king and revised the penal code. The king said: "Ah, come! You who have states and lands, I inform you of the auspicious punishments. Now, in bringing peace to the hundred surnames: how can you fail to choose the right men? How can you fail to respect the proper punishments? How can you fail to consider what is fitting? When both parties in a case are present, the judges shall hear the five categories of plea. If the five pleas are clear and credible, judgment falls under the five punishments. If the five punishments do not clearly apply, judgment falls under the five fines. If the five fines do not satisfy, judgment falls under the five mitigations. The flaws of the five mitigations — whether from the officials handling the case or from private influence within — examine the facts of the crime and weigh the offense fairly.

"Where there is doubt regarding the five punishments, grant pardon. Where there is doubt regarding the five fines, grant pardon. Examine and judge carefully. Clear and credible evidence requires witnesses; interrogation requires corroboration. Without clear evidence, do not dismiss doubt — reverently maintain the awe of Heaven. Where tattooing is doubtful, pardon and fine one hundred measures, examining the facts of the crime. Where nose-cutting is doubtful, pardon and fine double, examining the facts. Where kneecap-removal is doubtful, pardon and fine double the difference, examining the facts. Where castration is doubtful, pardon and fine five hundred measures, examining the facts. Where execution is doubtful, pardon and fine one thousand measures, examining the facts. The offenses under the tattooing penalty number one thousand; under nose-cutting, one thousand; under kneecap-removal, five hundred; under castration, three hundred; under execution, two hundred: the five punishments comprise three thousand offenses in all." This was named the Penal Code of Fu.

King Mu reigned for fifty-five years and died. His son King Gong Yi Hu succeeded. King Gong was traveling along the Jing River with Duke Kang of Mi in attendance, when three women came running to the duke. His mother said: "You must present them to the king. Three beasts make a herd, three men make a crowd, three women make a splendor. When the king hunts, he does not take the entire herd. When a lord travels, he does not appropriate the whole crowd. When the king takes women, he does not take three from one clan. A splendor is a thing of great beauty. For the masses to present such beauty to you — what virtue do you possess to bear it? Even the king could scarcely bear it, let alone a minor lord such as you! A minor lord in possession of such bounty will surely perish." Duke Kang did not present them. Within a year, King Gong destroyed the state of Mi.

When King Gong died, his son King Yi Jian succeeded. In the time of King Yi, the royal house declined further, and the poets composed satires.

When King Yi died, King Gong's brother Pi Fang took the throne — this was King Xiao. When King Xiao died, the feudal lords restored King Yi's crown prince Xie to the throne — this was King Yi.

When King Yi died, his son King Li Hu succeeded. Thirty years into King Li's reign, he was greedy for profit and kept the company of Rong Yigong. The grandee Rui Liangfu remonstrated with King Li: "Is the royal house about to be brought low? The Lord of Rong loves to monopolize profit and does not understand the great disaster this invites. Profit is what all things are born from, what heaven and earth sustain — to monopolize it brings immense harm. When all things under heaven and earth would draw from it, how can one monopolize it? Those he angers are far too many; he does not guard against great disaster. If the king is taught by such a man, how long can the king endure?

"One who rules over men should channel profit and distribute it high and low. He should ensure that spirits, men, and all things achieve their fullest — and even then he would daily tremble in fear that resentment might come. Therefore the Hymns say: 'O glorious Lord Millet, able to match Heaven itself — he established our teeming people, and none fail to reach their fullest.' The Greater Odes say: 'He spread his gifts and sustained Zhou.' Was it not by distributing profit and fearing disaster that Zhou was sustained until today? Now the king learns to monopolize profit — can this work? When a common man monopolizes profit, we call him a thief. When a king does so, few will follow him. If the Lord of Rong is employed, Zhou will surely fail." King Li did not listen. He ultimately appointed the Lord of Rong as chief minister, and gave him power.

The king's conduct was violent, tyrannical, extravagant, and arrogant. The people of the capital criticized the king. The Duke of Shao remonstrated: "The people can no longer bear their burdens." The king was furious. He found a shaman from Wei and set him to monitor those who criticized. Anyone reported was killed. The criticism diminished, and the feudal lords stopped coming to court.

In the thirty-fourth year, the king grew ever harsher. No one in the capital dared speak; people on the roads communicated only with their eyes. King Li was pleased and told the Duke of Shao: "I have managed to silence the criticism — they no longer dare speak." The Duke of Shao said: "You have merely dammed it up. Blocking the mouths of the people is more dangerous than damming a river. When a river is dammed and bursts, the harm to people is immense — and so it is with the people.

"Therefore those who manage water open channels to let it flow; those who manage the people give them outlets to speak. Thus when the Son of Heaven governs, he has the ministers and grandees down to the common officers present poems, the blind musicians present tunes, the scribes present documents, the preceptors present admonitions, the sightless recite, the blind chant, the hundred artisans remonstrate, the common people pass along their sayings, the close ministers offer every counsel, relatives supplement and observe, the blind musicians and scribes instruct and guide, and the elders refine it all — only then does the king deliberate. This is why affairs proceed without error.

"The people having mouths is like the earth having mountains and rivers — wealth and resources come from them. It is like the earth having highlands and lowlands, marshes and fertile fields — food and clothing come from them. When mouths proclaim words, success and failure are made known. By pursuing what succeeds and guarding against what fails, wealth and resources, food and clothing are produced. When the people think in their hearts and proclaim with their mouths, the plans take shape and are carried out. If you block their mouths, how long can you go on?"

The king did not listen. After that, no one in the capital dared utter a word. Three years later, the people rose together in revolt and attacked King Li. King Li fled to Zhi.

King Li's crown prince Jing was hidden in the Duke of Shao's household. When the people learned of this, they surrounded the house. The Duke of Shao said: "In the past I remonstrated with the king repeatedly, and the king would not listen — hence this disaster. If the king's crown prince is killed now, the king will take me for an enemy and rage against me. Yet one who serves his lord faces danger without becoming an enemy, bears resentment without anger — how much more when serving one's king!" He substituted his own son for the crown prince, and the crown prince escaped.

The Duke of Shao and the Duke of Zhou, the two chief ministers, administered the government jointly. This was called the "Gonghe" regency. In the fourteenth year of Gonghe, King Li died at Zhi. Crown Prince Jing had grown up in the Duke of Shao's household. The two ministers together enthroned him — this was King Xuan. When King Xuan took the throne, with the two ministers assisting him, he reformed the government, modeled himself on the legacy of Kings Wen, Wu, Cheng, and Kang, and the feudal lords once again revered Zhou. In the twelfth year, Duke Wu of Lu came to court.

King Xuan did not perform the royal plowing ceremony at the Thousand Acres. Duke Wen of Guo remonstrated that this was wrong; the king would not listen. In the thirty-ninth year, battle was joined at the Thousand Acres, and the royal army was routed by the Jiang Rong.

After King Xuan had lost his southern armies, he ordered a census of the people at Taiyuan. Zhong Shanfu remonstrated: "The people cannot be counted." King Xuan did not listen and carried out the census.

In the forty-sixth year, King Xuan died. His son King You, Gong Sheng, succeeded. In the second year of King You, the three rivers of the western Zhou region all suffered earthquakes. Bo Yangfu said: "Zhou is about to perish. The qi of heaven and earth does not lose its proper sequence. If the sequence is disrupted, it is the people who have disordered it. When yang is suppressed and cannot emerge, and yin is pressed down and cannot rise, then earthquakes occur. Now the three rivers have truly quaked — this means yang has lost its place and is buried beneath yin. When yang is lost within yin, the springs must be blocked. When the springs are blocked, the state must perish. For water moistens the soil, and the people use it. When the soil has no moisture, the people lack resources — what else can follow but ruin? In the past, when the Yi and Luo rivers dried up, the Xia perished. When the Yellow River dried up, the Shang perished. Now Zhou's virtue resembles those two dynasties in their final age. Its rivers and springs are also blocked, and blocked they must dry up. A state depends on its mountains and rivers. When mountains collapse and rivers dry up — these are the signs of a state's destruction. When rivers dry up, mountains must collapse. If the state perishes, it will be within ten years — for ten is the completion of the cycle. What Heaven abandons, it does not carry past the cycle." That same year, the three rivers dried up and Mount Qi collapsed.

In the third year, King You became infatuated with Bao Si. Bao Si bore a son, Bo Fu, and King You wished to depose the crown prince. The crown prince's mother was the daughter of the Marquis of Shen and had been queen. Later King You obtained Bao Si, loved her, and wished to depose Queen Shen and remove Crown Prince Yijiu, making Bao Si queen and Bo Fu crown prince. The Zhou Grand Scribe Bo Yang, reading the historical records, said: "Zhou is finished."

In former times, when the Xia dynasty was declining, two divine dragons alighted in the Xia emperor's court and said: "We are the two lords of Bao." The Xia emperor divined whether to kill them, drive them away, or let them stay — none was auspicious. He divined whether to request their spittle and store it away — this was auspicious. He spread out silk, announced the divination result on bamboo tablets, and the dragons departed, leaving their spittle behind. It was boxed and put away. When the Xia fell, this vessel was transmitted to the Yin. When the Yin fell, it was transmitted to the Zhou. Through three dynasties none dared open it. In the last years of King Li, it was opened for inspection. The spittle flowed across the courtyard and could not be removed. King Li had women strip naked and shout at it. The spittle transformed into a dark turtle and entered the royal harem. A young servant girl of the harem, who had just lost her milk teeth, encountered it. When she came of age and put up her hair, she became pregnant. Having no husband, she bore a child, and in fear abandoned it.

In King Xuan's time, little girls sang a ditty: "The quiver of mulberry-wood, the arrow-bag of wicker — these will truly destroy the Zhou state." King Xuan heard this. A husband and wife were selling these wares; King Xuan had them seized for execution. They fled along the road, where they found the abandoned uncanny child that the harem servant had cast out. Hearing it crying in the night, they pitied it and took it in. The husband and wife then fled to the state of Bao. The people of Bao had committed an offense and sought to present the abandoned girl to the king to redeem their guilt. The abandoned girl came from Bao — she was Bao Si.

In King You's third year, the king saw her in his harem and loved her. She bore Bo Fu. In the end he deposed Queen Shen and Crown Prince Yijiu, making Bao Si queen and Bo Fu crown prince. The Grand Scribe Bo Yang said: "The disaster is complete. There is nothing to be done."

Bao Si did not like to smile. King You tried ten thousand ways to make her smile, but she would not smile. King You had established beacon towers with great drums: when enemies came, the beacons were lit. When the feudal lords all arrived and found there were no enemies, Bao Si burst into great laughter. King You was delighted, and lit the beacons several more times. After that, the feudal lords no longer trusted the signals and increasingly did not come.

King You appointed Guo Shifu as chief minister and gave him authority. The people of the capital all resented this. Shifu was crafty, flattering, and greedy — and the king employed him. He had also deposed Queen Shen and removed the crown prince. The Marquis of Shen was furious. Together with the state of Zeng and the western Yi Quanrong, he attacked King You. King You lit the beacons to summon troops, but none came. They killed King You at the foot of Mount Li, captured Bao Si, seized all of Zhou's treasures, and departed. The feudal lords then gathered at the Marquis of Shen's court and together enthroned the former crown prince Yijiu — this was King Ping — to maintain the Zhou sacrifices.

King Ping took the throne and moved east to Luoyi, fleeing the Rong raiders. In King Ping's time the Zhou royal house was weak and diminished. The strong feudal lords annexed the weak. Qi, Chu, Qin, and Jin began to grow powerful, and real authority lay with the regional hegemons.

In the forty-ninth year, Duke Yin of Lu took the throne.

In the fifty-first year, King Ping died. His crown prince Xie Fu had died young, so his grandson Lin was enthroned — this was King Huan. King Huan was King Ping's grandson.

In King Huan's third year, Duke Zhuang of Zheng came to court, and King Huan treated him discourteously. In the fifth year, Zheng was resentful and exchanged the fields of Xu with Lu. The Xu fields were lands the Son of Heaven used for sacrifices at Mount Tai. In the eighth year, Lu killed Duke Yin and installed Duke Huan. In the thirteenth year, the king attacked Zheng. Zheng archers wounded King Huan, and the king withdrew.

In the twenty-third year, King Huan died. His son King Zhuang Tuo succeeded. In King Zhuang's fourth year, the Duke of Zhou Heijian plotted to kill King Zhuang and install Prince Ke. Xin Bo informed the king; the king killed the Duke of Zhou. Prince Ke fled to Yan.

In the fifteenth year, King Zhuang died. His son King Xi Huqi succeeded. In King Xi's third year, Duke Huan of Qi first became hegemon.

In the fifth year, King Xi died. His son King Hui Lang succeeded. In King Hui's second year — earlier, King Zhuang had favored his concubine Yao, who bore a son Tui; Tui had been in favor. When King Hui took the throne, he seized the estates of certain grandees for his own parks, so the grandees Bian Bo and four others launched a rebellion, plotting to summon the armies of Yan and Wei to attack King Hui. King Hui fled to Wen, then took refuge in Li in the state of Zheng. They installed King Xi's brother Tui as king. Tui indulged in licentious music and wild dancing, and the lords of Zheng and Guo were outraged. In the fourth year, the lords of Zheng and Guo attacked and killed King Tui and restored King Hui. In King Hui's tenth year, he bestowed the title of hegemon upon Duke Huan of Qi.

In the twenty-fifth year, King Hui died. His son King Xiang Zheng succeeded. King Xiang's mother had died young; his stepmother was called Queen Hui. Queen Hui bore Shu Dai, who had been favored by King Hui, and King Xiang feared him. In the third year, Shu Dai conspired with the Rong and Di to attack King Xiang. King Xiang wished to execute Shu Dai, who fled to Qi. Duke Huan of Qi sent Guan Zhong to pacify the Rong at Zhou and sent Xi Peng to pacify the Rong at Jin. The king wished to receive Guan Zhong with the rites of a senior minister. Guan Zhong declined: "I am but a lowly functionary. The Son of Heaven has his own two great officers, Guo and Gao. If they come as scheduled in spring and autumn to receive the royal command, how should they be treated? Your vassal's vassal dares to decline." The king said: "Uncle, I commend your merit — do not refuse my command." Guan Zhong in the end accepted the rites of a junior minister and departed. In the ninth year, Duke Huan of Qi died. In the twelfth year, Shu Dai returned to Zhou.

In the thirteenth year, Zheng attacked Hua. The king sent You Sun and Bo Fu to intercede for Hua; the Zheng people imprisoned them. Duke Wen of Zheng resented that when King Hui was restored, he had not given Duke Li his proper rank, and also resented that King Xiang had taken the side of Wei and Hua — hence the imprisonment of Bo Fu. The king was furious and planned to use the Di to attack Zheng. Fu Chen remonstrated: "When we Zhou moved east, it was on Jin and Zheng that we relied. When Tui's rebellion was settled, it was again through Zheng. Now you would discard them over a petty grudge!" The king did not listen. In the fifteenth year, the king brought down a Di army to attack Zheng. The king was grateful to the Di and planned to make a Di woman his queen. Fu Chen remonstrated: "Kings Ping, Huan, Zhuang, and Hui all benefited from Zheng's service. For the king to abandon a kinsman state and befriend the Di — this cannot be followed." The king did not listen. In the sixteenth year, the king demoted the Di queen. The Di came to punish him and killed the Earl of Tan. Fu Chen said: "I have remonstrated repeatedly and been ignored. If I do not go out to fight now, the king will think me resentful." He led his followers out and died fighting.

Originally, Queen Hui had wished to establish Prince Dai, and so she had used her faction to open the way for the Di. The Di then entered Zhou. King Xiang fled to Zheng; Zheng housed the king at Fan. Prince Dai set himself up as king and took the Di queen whom King Xiang had demoted, living with her at Wen. In the seventeenth year, King Xiang sent an urgent appeal to Jin. Duke Wen of Jin restored the king and executed Shu Dai. King Xiang thereupon bestowed upon Duke Wen of Jin jade tablets, sacrificial wine, bows and arrows, and the title of hegemon, and gave him the lands within the Yellow River.

In the twentieth year, Duke Wen of Jin summoned King Xiang. King Xiang met him at Heyang and Jiantu. All the feudal lords came to court. The records euphemistically state: "The Son of Heaven went hunting at Heyang."

In the twenty-fourth year, Duke Wen of Jin died.

In the thirty-first year, Duke Mu of Qin died.

In the thirty-second year, King Xiang died. His son King Qing Renchen succeeded. In the sixth year of King Qing, he died. His son King Kuang Ban succeeded. In the sixth year of King Kuang, he died. His brother Yu succeeded — this was King Ding.

In the first year of King Ding, King Zhuang of Chu attacked the Rong of Luhun and encamped at the Luo River, where he sent a man to inquire about the Nine Tripods. The king sent Wang Sun Man to deflect him with words, and the Chu army departed. In the tenth year, King Zhuang of Chu besieged Zheng. The Earl of Zheng surrendered, but was afterward restored. In the sixteenth year, King Zhuang of Chu died.

In the twenty-first year, King Ding died. His son King Jian Yi succeeded. In King Jian's thirteenth year, Jin killed its lord Duke Li and welcomed Prince Zhou from the Zhou capital, installing him as Duke Dao.

In the fourteenth year, King Jian died. His son King Ling Xiexin succeeded. In the twenty-fourth year of King Ling, Cui Zhu of Qi assassinated his lord Duke Zhuang.

In the twenty-seventh year, King Ling died. His son King Jing Gui succeeded. In King Jing's eighteenth year, the heir apparent Sheng died young. In the twentieth year, King Jing favored his son Chao and wished to install him, but died before he could. The faction of Prince Gai fought for the succession. The people of the capital enthroned the eldest son Meng as king. Prince Chao attacked and killed Meng — Meng became known as King Dao. The Jin then attacked Prince Chao and installed Gai — this was King Jing.

In the first year of King Jing, the Jin installed King Jing. Prince Chao had declared himself king; King Jing could not enter the capital and resided at Ze. In the fourth year, Jin led the feudal lords to install King Jing in Zhou. Prince Chao submitted as a minister, and the feudal lords fortified the Zhou capital. In the sixteenth year, followers of Prince Chao launched another rebellion. King Jing fled to Jin. In the seventeenth year, Duke Ding of Jin restored King Jing to Zhou.

In the thirty-ninth year, Tian Chang of Qi killed his lord Duke Jian.

In the forty-first year, Chu destroyed the state of Chen. Confucius died.

In the forty-second year, King Jing died. His son King Yuan Ren succeeded. In the eighth year of King Yuan, he died. His son King Ding Jie succeeded.

In the sixteenth year of King Ding, the Three Jin destroyed Zhi Bo and divided his territory among themselves.

In the twenty-eighth year, King Ding died. His eldest son Quji succeeded — this was King Ai. King Ai had been on the throne three months when his brother Shu attacked and killed him, taking the throne himself — this was King Si. King Si had been on the throne five months when the youngest brother Wei attacked and killed King Si, taking the throne himself — this was King Kao. All three kings were sons of King Ding.

In the fifteenth year of King Kao, he died. His son King Weilie Wu succeeded.

King Kao had enfeoffed his brother south of the Yellow River — this was Duke Huan — to continue the official duties of the Duke of Zhou. When Duke Huan died, his son Duke Wei succeeded. When Duke Wei died, his son Duke Hui succeeded. Duke Hui then enfeoffed his youngest son at Gong to attend the king — this was Duke Hui of Eastern Zhou.

In the twenty-third year of King Weilie, the Nine Tripods trembled. He commanded that Han, Wei, and Zhao be recognized as feudal lords.

In the twenty-fourth year, the king died. His son King An Jiao succeeded. That year bandits killed King Sheng of Chu.

King An reigned for twenty-six years and died. His son King Lie Xi succeeded. In the second year of King Lie, the Zhou Grand Scribe Dan had an audience with Duke Xian of Qin and said: "Originally Zhou and Qin were united, then separated. Five hundred years after the separation they will unite again. Seventeen years after reuniting, a hegemon-king will arise."

In the tenth year, King Lie died. His brother Bian succeeded — this was King Xian. In King Xian's fifth year, he sent congratulations to Duke Xian of Qin; Duke Xian took the title of hegemon. In the ninth year, he sent the sacrificial meat of Kings Wen and Wu to Duke Xiao of Qin. In the twenty-fifth year, Qin assembled the feudal lords at Zhou. In the twenty-sixth year, Zhou conferred the title of hegemon on Duke Xiao of Qin. In the thirty-third year, he sent congratulations to King Hui of Qin. In the thirty-fifth year, he sent the sacrificial meat of Kings Wen and Wu to King Hui of Qin. In the forty-fourth year, King Hui of Qin took the title of king. After this, all the feudal lords titled themselves king.

In the forty-eighth year, King Xian died. His son King Shen Jing Ding succeeded. After six years on the throne King Shen Jing died. His son King Nan Yan succeeded. In King Nan's time, the Eastern and Western Zhou were governed separately. King Nan moved his capital to Western Zhou.

When the Heir Apparent of Duke Wu of Western Zhou died, there were five sons by concubines and no legitimate successor. Sima Jian said to the King of Chu: "Why not grant land to Prince Jiu and request that he be made heir?" Zuo Cheng said: "That will not work. If Zhou refuses, it will show that your wisdom was limited and your relations with Zhou will sour. Better to ask the Lord of Zhou which son he wishes to install, have someone discreetly inform Jian, and then Jian can ask Chu to grant land to support that choice." In the end, Prince Jiu was made heir apparent.

In the eighth year, Qin attacked Yiyang. Chu came to its rescue. But Chu blamed Zhou for siding with Qin and was about to attack it. Su Dai, speaking on Zhou's behalf, said to the King of Chu: "Why consider Zhou a tool of Qin? Those who say Zhou serves Qin more than it serves Chu wish to force Zhou into Qin's arms — that is why they say 'Zhou and Qin.' If Zhou knows it cannot escape this accusation, it must submit to Qin — and that would hand Qin the core of Zhou. The best plan for your majesty is this: whether Zhou is friendly with Qin or not, speak well of Zhou in either case, and so drive a wedge between Zhou and Qin. If Zhou is cut off from Qin, it must turn to Ying."

Qin requested passage through the land between the two Zhous in order to attack Han. Zhou was afraid: granting passage would offend Han; refusing would offend Qin. The strategist Shi Yan said to the Lord of Zhou: "Why not send someone to tell Han's Gongshu: 'The reason Qin dares to cut through Zhou and attack Han is that it trusts Eastern Zhou. Why not give Zhou some land and send hostages to Chu?' Then Qin will suspect Chu of distrusting Zhou, and Han will not be attacked. Then tell Qin: 'Han is forcing land on Zhou in order to make Qin suspect Zhou. Zhou dares not refuse.' Qin will have no grounds to complain and will instruct Zhou to refuse. Thus Zhou receives land from Han while obeying Qin."

Qin summoned the Lord of Western Zhou. The Lord of Western Zhou did not wish to go. He had someone say to the King of Han: "Qin summons the Lord of Western Zhou in order to make him attack your Nanyang. Why not deploy troops at Nanyang? The Lord of Zhou will use this as his excuse to Qin. If the Lord of Zhou does not go to Qin, Qin will surely not dare cross the river to attack Nanyang."

When Eastern Zhou and Western Zhou went to war, Han came to Western Zhou's rescue. Someone persuaded the King of Han on Eastern Zhou's behalf: "Western Zhou was once the state of the Son of Heaven and has many famous vessels and precious treasures. If your majesty holds back his troops and does not intervene, you can win Eastern Zhou's gratitude, and you will certainly be able to obtain all of Western Zhou's treasures."

King Nan addressed Lord Cheng. Chu besieged Yongshi. Han demanded armor and grain from Eastern Zhou. The Lord of Eastern Zhou was afraid and summoned Su Dai. Su Dai said: "Why worry about this? I can stop Han from demanding armor and grain from Zhou, and I can also obtain Gaodu for you." The Lord of Zhou said: "If you can do this, I will entrust the state to you." Su Dai met with the Han chancellor and said: "Chu besieged Yongshi and expected to take it in three months. It has now been five months and they cannot take it — Chu is exhausted. Now the chancellor demands armor and grain from Zhou — this is as good as telling Chu that you are exhausted." The Han chancellor said: "Good. But the envoy has already departed." Su Dai said: "Why not give Zhou the city of Gaodu?" The Han chancellor was furious: "It is already generous enough that we stop demanding armor and grain from Zhou — why should we give them Gaodu?" Su Dai said: "If you give Zhou Gaodu, Zhou will turn and align with Han. When Qin hears of this, it will be furious at Zhou and cut off Zhou's envoys. Thus by giving away the trifle of Gaodu, you gain all of Zhou. Why not do it?" The chancellor said: "Good." He gave Zhou Gaodu.

In the thirty-fourth year, Su Li said to the Lord of Zhou: "The one who defeated Han and Wei, who routed the General Shi Wu, who took Lin and Lishi from Zhao to the north — all of this was Bai Qi. He is skilled at war and has Heaven's favor. Now he is about to lead an army through the passes to attack Liang. If Liang falls, then Zhou is in danger. Why not send someone to persuade Bai Qi? Say to him: 'In Chu there was Yang Youji, the finest archer. At a hundred paces from a willow leaf, he shot and hit it — a hundred shots, a hundred hits. Thousands watched from all sides, and all said he was a fine archer. But one man standing beside him said: "Good — now he can be taught to shoot." Yang Youji was furious. He put down his bow, gripped his sword, and said: "How can you presume to teach me to shoot?" The man said: "It is not that I can teach you to draw your left arm and bend your right. But to shoot a willow leaf at a hundred paces, hitting it a hundred times out of a hundred — if you do not stop while you are ahead, in a little while your energy will flag and your strength will fail. Your bow will wobble and your arrows will hook. One miss, and all hundred hits are erased." Now you have defeated Han and Wei, routed Shi Wu, and taken Lin and Lishi from Zhao in the north — your achievements are immense. Now to lead an army out through the passes, pass through the two Zhous, turn your back on Han, and attack Liang — if a single attempt fails, all your former achievements are wiped out. Better to plead illness and stay home.'"

In the forty-second year, Qin broke the Huayang alliance. Ma Fan said to the Lord of Zhou: "Allow me to make Liang fortify Zhou's walls." He then said to the King of Liang: "If the King of Zhou falls ill and dies, I will certainly deliver Zhou's Nine Tripods and treasures to your majesty. Your majesty would do well to invest in Zhou with some land." Ma Fan then said to the King of Qin: "The King of Liang wants to obtain Zhou's Nine Tripods. Your majesty should give Zhou some land to benefit Zhou — this will make Zhou close to Qin." Qin thereupon gave Zhou land.

In the forty-fifth year, a Qin guest at the Zhou court said to Zhou: "You should praise the King of Qin's filial piety and offer the city of Ying as a maintenance estate for the Queen Dowager. The King of Qin will be pleased, and Zhou will have Qin's friendship. With good relations, Zhou need not worry."

In the fifty-eighth year, the Three Jin resisted Qin. Zhou sent its chancellor to Qin, but because Qin treated Zhou lightly, the chancellor turned back. A guest said to the chancellor: "Whether Qin values or slights Zhou is not yet certain. If Qin slights Zhou, it also slights you, the chancellor. You would do better to accept Qin's invitation — that would increase your own importance. Once relations with Qin are secure, Qin will treat Zhou well, and Zhou will benefit from Qin. If Qi then also values Zhou, Zhou's position is strong — thus Zhou will never lose the friendship of a great power." Zhou then sent the chancellor to Qin, and Qin indeed treated him well.

In the fifty-ninth year, Qin seized Han's cities of Yangcheng and Fushu. Western Zhou was alarmed, turned against Qin, and made a pact with the other feudal lords for a vertical alliance. They planned to send the finest troops of All-Under-Heaven out through Yique to attack Qin, and to prevent Qin from reaching Yangcheng. King Zhao of Qin was furious and sent General Jiu to attack Western Zhou. The Lord of Western Zhou fled to Qin, bowed his head to the ground in submission, and surrendered all of his territory — thirty-six towns and thirty thousand people. Qin accepted the surrender and returned the lord to Zhou.

The Lord of Zhou — King Nan — died. The people of Zhou then fled east. Qin seized the Nine Tripods and precious vessels and relocated the Duke of Western Zhou to Danhu. Seven years later, King Zhuangxiang of Qin destroyed Eastern Zhou. Both Eastern and Western Zhou were absorbed into Qin. The Zhou sacrifices ceased.

The Grand Historian comments: Scholars all say that after the Zhou attacked Zhou of Shang, they resided at Luoyi. Examining the facts, this is not so. King Wu planned Luoyi; King Cheng had the Duke of Shao divine a site there, and the Nine Tripods were placed there — yet the Zhou court continued to be based at Feng and Hao. Only when the Quanrong defeated King You did the Zhou move east to Luoyi. As for the saying that 'the Duke of Zhou was buried at Bi' — Bi is located southeast of Hao, within the area of Du. Qin destroyed Zhou. More than ninety years after the rise of the Han dynasty, the Son of Heaven planned to perform the Feng sacrifice at Mount Tai. Traveling east on a royal progress, he reached Henan and sought out descendants of the Zhou royal house. He enfeoffed the descendant Jia with thirty li of land, titled him Lord of Zhou Zinan, ranking him with the marquises, so that he might continue the ancestral sacrifices of his forebears.