556 ANNUAL REPORT SMITHSONIAN INSTITUTION, 19 31 



The former successful kings 



Were upright, and served the people. 

 Heaven mirrors the people below, 



Their laws and their just rights. 

 And sends down harvests in perpetuity, 



Or not in perpetuity. 

 It is not that Heaven oppresses the people, 



Cutting off its divine decree in the middle, 

 But that people will not follow goodness, 



Will not listen to their faults. 

 Heaven has sent forth its decree 



For uprightness and good conduct. 

 What will you do in regard to it? 



You, O King, must work reverently at caring for your people 

 And not oppose Heaven, 



Putting at naught the laws of succession and of sacrifice 

 By excessive rites at the shrine of our father. 



Tsu Chi apparently never ascended the throne. He may have 

 died before Tsu Keng, who was in any case succeeded by the young- 

 est brother, Tsu Chia. The latter sacrificed to his two older brothers 

 together, putting Tsu Chi in his rightful place of honor above Tsu 

 Keng. The succession passed not through Tsu Keng, who was so 

 anxious to hold the throne, but through the son of Tsu Chia, K'ang 

 Tsu Ting, who maintained the old tradition of sacrificing to his two 

 deceased uncles, Tsu Chi and Tsu Keng, as fathers, according to 

 one bone inscription. In another we have Tsu Chi referred to as 

 Hsiao Wang, " Little King," a title which so far as I know does not 

 occur in the literary sources. 



Another erroneous orthodox Confucian interpretation of an inci- 

 dent recorded in the Book of History is that of P'an Keng's moving 

 his capital. This was not from the north to the south of the river, 

 as hitherto believed. Instead, it was from the east, near the birth- 

 place of Confucius in Shantung, across the marshy river system to 

 the Waste of Yin, west of the Yellow River, which then flowed 

 almost due north, a few miles east of the present Peiping-Hankow 

 Railway. This is apparently the reason why he was called P'an 

 Keng — because he " moved house " (pan chia) ; for the character 

 for " P'an " is connected with that for pan, a picture of a man 

 poling a boat along a river. 



We can not here do more than mention the wars of Wu Ting, and 

 his struggle against the land of Kuei Fang referred to in the I 

 Ching or " Book of Changes " ; or to the intermarriage of the 

 daughter of Ti I into the House of Chou. We must also pass over 

 the untangling of many of the cryptic historical references in the 

 I Ching, merely stating that the latter work, the material of which 

 dates back to times long before Wen Wang,* seems to be one of 



* For thvs dnte of WCii Wang, or " King Wf-n," cf. footnote, 3, p. 550. 



