by Confucius
Heaven follows the Way of the Dao
so we know what its true nature is.
And, as you know, the Shang King Zhou
has wilfully neglected the Five Precepts,
behaving disgustingly and disgracefully.
So: Heaven has cut him off – because
he’s utterly alienated his own people
and ignored his teacher!
Listen: he dissected the bare legs
of those who work deep in the paddy fields
and cut out for casual inspection
the hearts of the highest men!
His depravity has spread corruption
and desolation throughout the land.
He kowtows to the evil and dissolute,
throwing out the conscientious scholar!
The rituals for honouring the deities
and the ancestors have been abandoned,
instead he panders to the cruel whims
of his pleasure-seeking whores!
The Ruler on High has ordered punishment,
so will you stand with me, a simple man,
in fulfilling Heaven’s decree?
The Ancient Ones had a saying:
Whoever comforts us is our prince,
whoever oppresses us is our enemy.
This pathetic wretch, Zhou, is your enemy
and the enemy of your ancestors, too,
because he has brought such misery.
For virtue to blossom, it has to be nurtured.
To deal with evil, it has to be rooted out.
And this is why I, a child, need your strength
– the strength of all of you gathered here –
to abolish this monstrous enemy.
So, brave ones, let us stand firm
and see that this takes place!
Merit will follow bravery, and great reward,
but if you fail, then disgrace!
My father was like the sun and moon
who lit every corner of the Western lands.
This is why you’ve come to help the House of Zhou!
If we defeat King Zhou, that will not be my achievement
but that of my father.
But if King Zhou defeats us, it will fall on me,
child that I am, and unworthy.’
30
The Vow at Mu
This is thought to have been constructed as a text for recitation and performance at the annual commemoration of the defeat of the Shang by the Zhou. It is likely that at these same celebrations the Yi Jing was also used to enhance the sense of the mystical, Heavenly inspired nature of the revolt and successful revolution.
It was just before dawn on the Jia Zi day – the first day – when the King of the Zhou came to the border with the Shang kingdom at the place called Mu. And here they all made their vow.
The king was carrying a battle-axe decorated with yellow in his left hand while in his right he held a white standard. This he brandished furiously, shouting, ‘You have travelled far, you men of the Western Lands!
‘My liege lords, ministers and officials; commanders of the hosts; commanders of the cavalry; commanders of the infantry; leaders of thousands and officers of hundreds,’ he said to them all in welcome. ‘You have come, all of you, from so many different regions and places. All of you raise your weapons of war and raise your shields as I declare this vow.’
Saying this, the king declared:
‘The Ancient Ones say
The morning isn’t heralded by a hen!
If it is, something is deeply wrong
in the household.
And it is. The Shang King Zhou
only pays attention to his women.
He dismisses the rituals of sacrifice.
He fails to honour his family line
choosing the dregs of the Empire instead,
criminals to a man!
Honours have been heaped on them,
and so they or it over the people.
Shang has become a place of evil!
So I, Fa, have been sent to punish him.
And now, today, be careful, men
not to advance more than six or seven steps
before you halt and make a line. Be strong!
And in the battle’s heat
don’t go beyond four or five strokes
or six or seven blows … before reforming.
Be true warriors! Imagine
you are tigers, you are panthers
be like bears, like angry bears!
Your fight is here on this border.
But don’t kill those who surrender
bring them as allies free to join
those of you from the Western Lands.
Be brave because if you aren’t
death will be your only reward!’
31
The End of the War
This traditionally is 1122 BC. The text here is very confused and we have sought to arrange it so as to make sense, but it is not an easy chapter of which to make logical and chronological sense.
The moon returned on the Ren Chen day of the first month and early in the morning of the very next day, the king advanced from Zhou and attacked the Shang.
By the Wu Wu day the army had crossed the ford of Meng and by the next day were assembled on the borders of Shang in accordance with Heaven’s Decree. It was early morning on the Jia Zi day when Zhou advanced with an army as vast as a forest. They gathered in the desert of Mu but they failed to attack my army. Instead, their front line attacked those behind them who then fled in confusion. So much blood was spilled, it flowed like a river. And so it was that all below Heaven was greatly pacified and the rule of Shang was overthrown and order restored. Qi was freed from prison and a proper mound built over the grave of Bi Gan. The ordinary people benefited from the wealth and we handed out the treasures of the Treasure House, known as the Stag Gallery. Grain was distributed from the store house and so it was that to the joy of everyone, magnificent gifts were given out across the land.
In the fourth month, when the moon was likewise new, the king came from Shang to Feng and silenced the tumult of war.
Now he could turn his attention to the issues of peace. His war horses went back to the south side of Mount Hua and his cattle were sent back to graze. This, more clearly than anything else, showed everyone that the war was over.
On the Ding Wei day he offered the ritual sacrifices in the Ancestral Temple of the Zhou, surrounded by scurrying ministers anxious to please. Three days later, he restored the practice of making burned offerings and thus made the great announcement that the war was over. As the moon waned, the princes of the House from the many regions were appointed to their specific tasks, in order to fulfil what The Zhou wanted to happen.
‘Indeed, my war host of nobles,’ the king said. ‘The Ancestor King was responsible for founding our state by claiming this territory. As you know, Noble Liu built upon the worthiness of the Great King; King Shu laid the foundations; King Qi built up the Royal House; while my father, my Royal Father, fulfilled all this and as a result was given the Mandate of Heaven in order to bring truth and peace to the land. The great states were in awe and trembling of his vigour while the lesser states loved him for his virtue. Nevertheless, after nine years, the task was still unfinished and it fell to me, the little child, to complete his task.’
The king loathed everything that Shang had done wrong and this led him to make the following announcement to Heaven, to the Noble Earth, to the sacred mountains and the Great River.
‘I who now have the Way, Fa, the King of the Zhou
am ready to undertake the judgement on Shang!
This creature, known as Zhou, has failed the Way in all ways.
He’s a gross dictator, oppressing everything under heaven,
especially his own people, and has become the worst of beings
surrounding himself with others of his kind … like a shoal of fish
as though they were all living like wi
ld animals in a jungle!
Now I, child as I also am, surrounded by benevolent men
who revere the Ruler on High, have terminated his vile ways.
Both the civilized, and the wild tribes are ready to follow me!
Holding Heaven’s Mandate, I attacked to the East
and brought peace to its good people, women and men
who brought me tribute of multi-coloured silks
honouring how the kings of Zhou are honoured by Heaven.
And so they have come to the great state of Zhou.
Now you, great deities, give me your blessing
so I can protect this multitude, and also bring to an end
your distress with us!’
The nobles were reorganized into the five official ranks and the land itself into three parts. Offices were awarded only to those who were worthy of them and able to carry them out properly. He laid down that the people must be taught the five principles and proper attention was to be restored to the food, rituals and worship associated with mourning. He valued truth and his righteousness shone forth. Virtue was rewarded and so too was merit. Then he settled upon his Throne, folded his hands and all below Heaven was properly governed.
32
The Great Plan
This chapter is of fundamental importance as an articulation of ancient Chinese philosophy.
It was at the time of his thirteenth annual sacrifice as king that he went to see the Viscount of Qi and said, ‘Indeed, Viscount of Qi, Heaven’s mysterious purpose has enabled the ordinary people to develop and prosper together in harmony. Yet I do not really understand how the ways of good governance were developed.’
The Viscount of Qi replied, ‘Long ago, so I have heard, when Gun fought the Great Flood he upset the Five Elements. This provoked the Ruler to great anger and as a result he did not share with him the Great Plan in its Nine Sections. Because of this, the fundamental principles were lost and Gun was forced into exile, where he died. It fell to Yu to rise up and take on the mantle of his task, whereupon Heaven shared with Yu the Great Plan and its Nine Sections.
‘And so it was that everything was once again in order.
‘The first of the Nine is the Five Elements
the second is respect for the Five Conducts
the third is taking care of the Eight Regulations
the fourth is details of the Annual Records
the fifth is perfecting Princely Rule
the sixth is proper use of the Three Virtues
the seventh … the Exploration of Uncertainty
the eighth, the purposeful use of Understanding
the ninth the careful use of the Five Good Fortunes
– with a respect for the Six Extremes.
The Five are: water, fire, wood, metal and earth.
Water pours down; fire blazes and rises
wood is either crooked or straight
metal does as it’s commanded
earth sprouts crops.
What soaks becomes salty,
what burns becomes bitter,
what is crooked or straight becomes sour,
what is hard but melts becomes acrid,
what is sown and reaped is delicious!
The Five Conducts are:
demeanour, speech, perceiving, hearing, thinking.
The essence of demeanour is respect
of speech – reason
of perception – clarity
of hearing – comprehension
and of thinking – perception.
And so respect creates reverence
reason creates order
clarity creates wisdom
understanding creates possibilities
– and perception creates the sage.
‘The Eight Regulations are agriculture; trade; sacrifices; public affairs; education; justice; hospitality and finally the military.
‘The five key astrological aspects of the Annual Records are the year; the month; the day; the stars and planets and finally the calendar.
‘Perfect princely rule occurs when the prince seeks perfection in his bestowing of the Five Good Fortunes, sharing these with all the people. In return the people will become defenders of this and will trust the prince. The people will therefore never plot or the statesman be so self-centred as would otherwise be the case and the ruler will achieve his highest ambitions and status.
‘Those who refrain from doing what is wrong and show ability should be looked upon with favour. Those who are not necessarily perfect in behaviour yet are also not criminal in intent should be told off in order that they can improve. Bless with good fortune those who are peaceful and virtuous. In time, these men will all come together in the service of princely perfection. Do not harm the weak and vulnerable, but be wary of the high and cunning. The country will prosper if you encourage men of ability who can exercise authority. Properly reward the most judicious officials and encourage them. If you do not do this, you will build up resentment in their households and this will swiftly turn into corruption. Those who do not love virtue must never be rewarded because this will only increase their appetite for corruption and you will be held responsible for this.
‘Without diversion, without ambivalence
follow the Royal Model.
Without pursuing your own desire
walk the way of the Royal Path.
Without resentment,
be guided by the Royal Path.
Without factions, without prejudice
the Royal Path is smooth, is easy.
Without prejudice, without breaking away
the Royal Path is level, is straight.
Without stupidity, without bias
the Royal Way is true and appropriate.
Seeing such excellence,
follow it!’
The king said, ‘The model of such princely perfection should be taught as the true principle to guide the Emperor as it guides Heaven. When the people act like this, then they draw close to the glory of the Son of Heaven and say, “The Son of Heaven is like both father and mother to the peoples and this is why he is the king of everything that lives.” ’
The Three Virtues are integrity, firm government and moderation. In times of peace and happiness, use integrity; in times of rebellion, use firm government; while in times of wellbeing and contentment, use moderation. When dealing with the uncertain, use firm government; while with the bright, use moderation. It is the prerogative of the prince to use the wealth of the kingdom to bestow blessings in order to inspire both dread and awe. This is not the role of the statesman. If they do, this is bad for the Family and is dangerous for the country. Having the wrong kind of person in such a role corrupts and leads the people astray.
‘Exploration of Uncertainty. Appoint diviners to consult the oracles – be that the turtle or the milfoil. But ensure they do this properly. By this they can predict rain, mist, fog or bad weather and these readings can be seen to be genuine and evoke contrition. These seven – five are given by the tortoise and two by the milfoil – are all worthy of careful attention. When it comes to appointing good people, three people should be consulted and follow any two who agree.
‘If you are really not sure, examine your own heart on the matter and then your ministers and then the ordinary people before you go to ask the tortoise or the yarrow stalks.
‘If they all agree: that is to say
the people, the tortoise shell and the yarrow stalks –
this is truly remarkable, and you will be fine
as will your family; you will be blessed.
If you, the tortoise and the yarrow stalks agree
but not the ministers and the people –
you will still be all right.
If the ministers agree with the tortoise and the yarrow stalks
but you and the people disagree –
it may still be OK.
If you and the tortoise agree, but the yarrow stalks
ministers and people do not –
then this is OK for internal affairs
– but not good for external ones.
If the tortoise and the yarrow stalks agree
but you, the ministers and people do not
then the status quo will be safe
but don’t try and undertake new actions.
Means of Understanding: rain, sun, heat, cold, wind
and the seasons. If they combine at the right time
then everything grows in abundance. But if one
is dominant, this is not good – and likewise
if one is weak or insignificant, this is bad too.
This is what we call auspicious relationships
respect brings appropriate showers
good government brings bright sunshine
wisdom brings the right amount of heat,
good counsel brings necessary coolness
and wisdom brings the breathing wind.
But there are the inauspicious relationships!
Wildness brings flooding – foolishness, drought
selfishness brings heat waves, rashness bitter cold
while stupidity
ushers in storms …
He said, ‘The king’s behaviour shapes the fate of the whole year; that of a minister shapes the whole month; that of local officials shapes a whole day. If everything is done properly throughout the year, through every month and every day, then all crops will grow well, the government will be wise and only those who are competent will be appointed. As a result, every household will be prosperous and at peace. But if the proper order is not obeyed, and as a result the year, the month and day are disturbed, then all crops will fail, the government will not be good, the able will go unrecognized and all households will be distressed. The people are like the stars. Some stars love the wind; some stars love the rain. The sun and moon give rise to winter and summer. The travels of the moon amongst the stars bring the wind and rain.
‘The Five Good Fortunes are called, firstly, long life; secondly, wealth; thirdly, well-being and peace; fourthly, love of virtue; and finally, a good end to life. The Six Extremes are called tragic death; secondly, illness; thirdly, sorrow; fourthly, poverty; next, evil; and finally, weakness.’
33
The Hound of Lü
