<!DOCTYPE doctype PUBLIC "-//w3c//dtd html 4.0 transitional//en">

ZUO ZHUAN (Tso Chuan)

    These readings from the Zuo Zhuan were translated by James Legge in The Chinese Classics, vol. 5 (reprinted by Hong Kong University Press, 1960). They were selected and entered by Brother Andrew Thornton, O.S.B., Saint Anselm College, Manchester, New Hampshire.
    Some narratives were included because they show court functionaries educating their rulers (or trying to) in the virtues of REN (humaneness) and LI (propriety/ceremonial conduct founded upon the example of the ancient sage rulers), both virtues being indispensable for realizing HE (genuine harmony in political and personal conduct). Other passages present memorable examples of wise and reasonable conduct or wily techniques for survival. Still others show people consulting the Yi Jing; the consulter is often advised that divination and omens cannot substitute for DE, the strength of character whereby someone acts rightly and in line with heaven and the Spirits and so becomes attractive (lit. "bright") to people. Several accounts were included because they show officials quoting from the ancient SHI, the Odes, to negotiate, to remonstrate, and to show their erudition. Finally, some narratives were included simply because they are good stories.
    Many narratives from the Zuo Zhuan, a few of which are included here, were translated by Burton Watson in his: The Tso Chuan: Selections From China’s Oldest Narrative History
(New York: Columbia U. Press, 1989). His selection "is designed for persons who do not feel inclined to work their way through the entire text but wish to familiarize themselves with its most famous and influential narratives and get some sense of its style and principal idea. I have naturally attempted to select passages that form a more or less complete entity or deal with a single train of events, such as a military campaign or a political revolution" (p. xxxv).
    Legge’s romanization of Chinese proper names has been turned into pinyin. Some small changes in punctuation and (in a very few places) vocabulary have also been made. Citations from the Odes are identified by their Mao number, which can be used to find the ode in the editions by Legge and Arthur Waley (The Book of Songs
, Grove Press 1960 [1st ed. 1937]).
    Legge's romanization has been turned into pinyin. Some small changes in punctuation and (in a very few places) vocabulary have also been made. The text is in the public domain and may be freely used. Comments, corrections, and suggestions for further inclusions may be directed to Brother Andrew at this address:
athornto@anselm.edu

<div align="right">last updated: January 12, 2007</div>

 


INDEX TO ZUO ZHUAN SELECTIONS

Click on the duke's name to go to that selection.
Click on INDEX to return here. <div align="right">

</div>note: In the "LEGGE" column, the first set of numbers gives the page and column (counting from the right) of the Chinese text; the second number is the page on which the English translation can be found. Thus "124/9; 125" reads: page 124, column 9; page 125.

<tbody>DUKE

B.C.

LEGGE

SUMMARY

Yin 1

721

1/15; 5

Mother and Son: alienation and reconciliation

Yin 5

717

15/9; 16

Shi Que has his own son put to death.

Yin 5

717

17/1; 18

The ruler should not be concerned with how to catch fish.

Huan 2

709

37/15; 40

Virtue is displayed by the customary signs, not by ill-gotten gain.

Zhuang 10

683

85/1; 86

Victory depends on the loyalty of the troops and on the prudent strategy of commanders.

Zhuang 22

671

102/8; 103

The Zhou Yi (Yi Jing, I Ching) is consulted.

Zhuang 32

661

119/4; 120

When disaster is immanent, the ruler listens to spirits.

Min 1

660

124/9; 125

The Zhou Yi (Yi Jing, I Ching) is consulted.

Min 2

659

126/10; 129

The Zhou Yi (Yi Jing, I Ching) is consulted.

Xi 4

655

139/1; 141

It is DE, virtue, that ensures victory, not military might.

Xi 7

652

143/12; 145

Only DE, virtue, counts in the favor of Heaven and spirits.

Xi 7

652

148/10; 149

One who betrays one’s father/ruler is a criminal.

Xi 12

647

158/1; 158

Reverence is the chariot that conveys the state.

Xi 15

644

164/11; 167

The Zhou Yi (Yi Jing, I Ching) is consulted.

Xi 17

642

170/3; 171

It is human beings who produce good and evil fortune.

Xi 19

640

176/4; 177

It is virtue, DE, that leads to success in warfare.

Xi 25

634

194/3; 195

The Zhou Yi (Yi Jing, I Ching) is consulted.

Xi 25

634

194/7; 196

A duke is refused a burial priviledge proper to kings.

Xi 26

633

197/3; 198/2

Harmony among the states goes back to the Zhou.

Xi 27

632

200; 201

Three episodes about intelligent ruling and training of the people.

Xi 30

629

215/15; 217

Flattery is no excuse for not observing proper form [LI] at a banquet.

Wen2

624

232/4; 234

The ancestral tablet of one duke is advanced above that of his brother and predecessor.

Wen 13

613

263/10; 264/2

Negotiation accomplished entirely by means of Odes

Wen 17

609

277/9; 278

Virtuous kindness brings gratitude; harshness brings desperation.

Wen 18

608

279/16; 282

Never harbor one who is disobedient and unfilial. Examples of the ancients.

Xuan 3

605

292; 293

It is not the time to inquire about the nine tripods.

Xuan 12

596

312/11; 317

The Zhou Yi (Yi Jing, I Ching) is consulted.

Zheng 2

588

339/7; 344

Insignia and music; their importance for LI and YI

Zheng 9

581

369/11; 371

the virtuous and loyal musician from Chu

Zheng 13

577

379/6; 381

proper conduct in the two great affairs of state: sacrifice and war

Xiang 9

563

436/1; 439

Fire prevention preparations and Providence (TIAN DAO)

Xiang 9

563

437/5; 439

The Zhou Yi (Yi Jing, I Ching) is consulted.

Xiang 16

558

462/5; 466

When may the ruler be expelled?

Xiang 25

547

510/3; 514

The Zhou Yi (Yi Jing, I Ching) is consulted.

Xiang 26

546

521/8 ;526

Better to reward too much than to punish too much.

Xiang 30

542

553/2; 556

Wrongly placed modesty is not proper conduct [YI].

Xiang 30

542

554; 558

A mirror for governing well.

Xiang 31

541

561; 565

Wise use of subordinates' talents. 

Xiang 31

541

561; 565-6

Listening to the people.

Xiang 31

541

562/8; 566/2

The Odes cited to point out a chief minister’s lack of dignity (wei yi).

Zhao 1

540

572-18; 580

Illness comes, not from spirits, but from improper conduct—two accounts.

Zhao 4

537

592/1; 595

A hailstorm associated with improper ceremony connected with ice storage

Zhao 5

536

600/16; 604

The Zhou Yi (Yi Jing, I Ching) is consulted.

Zhao 5

536

601/8; 604/2

distinguishing LI (propriety; ceremonial conduct) from mere YI (deportment)

Zhao 6

535

607/3; 609

Disastrous effects of inscribing laws on tripods

Zhao 7

534

612/12; 617/1

An eclipse of the sun is in response to bad government.

Zhao 7

534

613/10; 618

Can a deceased person become a ghost [GUI]?

Zhao 7

534

615/3; 619

The Zhou Yi (Yi Jing, I Ching) is consulted.

Zhao 8

533

620/1; 622

Can a stone speak?

Zhao 9

532

624/15; 626

The cook takes responsibility for his ruler's wrong actions

Zhao 10

531

628/2; 629

Rejection of human sacrifice

Zhao 11

530

632/7; 634/2

Ritual lapse indicates an absence of vital breath [Qi].

Zhao 11

530

632/13; 635/1

Rejection of human sacrifice

Zhao 12

529

637/7; 640

The Zhou Yi (Yi Jing, I Ching) is consulted. It gives a valid oracle only in matters of loyalty and good faith. 

Zhao 12B

529

637/15; 640 

Admonishing the king by means of ancient ode not to ask for the tripods

Zhao 14

527

654; 656

An official disgraces his own brother’s corpse for corruption. Confucius comments.

Zhao 16

525

661/6; 663

Ceremonial rubrics are not the important thing .

Zhao 16B

525

661/13; 664

A ring of jade

Zhao 16C

525

662/7; 664

Policy indicated by the Odes

Zhao 18

523

669/4; 671

Portents: Heaven’s way is distant, while the human way is near.

Zhao 20

521

678; 683

Praying to the spirits must be accompanied by benign governing.

Zhao 20B

521

679; 684

A forester doesn't respond to an improper signal. Confucius comments.

Zhao 20C

521

679/10; 684

Genuine harmony is like soup.

Zhao 20D

521

680/1; 684

Harmony between strict and lenient ruling.

Zhao 25

516

704/1; 708/1

The loss of HUN PO leads to death.

Zhao 25

516

704/8; 708

Ceremonies [LI] are the fabric of life.

Zhao 26

515

714/16; 718

A comet is not to be feared, if the ruler is virtuous.

Zhao 26

515

715/2; 718

The rules for governing well are nothing new; they come from Heaven and Earth.

Ding 10

499

774/2; 776/2

Confucius in Lu as Director of Ceremonies: he uses his knowledge of ceremonial to deflect a foreign threat.

Ding 15

495

790/1; 791/1

LI (ceremonial conduct) is the embodiment (TI) of life and death.

Ai 9

487

818/10; 819

The Zhou Yi (Yi Jing, I Ching) is consulted.

Ai 10

486

823/16; 826

Confucius on military build-up and taxation.</tbody>

 

Duke Yin, 1st Year, 721 BC (Legge, p. 1, col. 15 &  & p. 5, col. 2)
Mother and Son: alienation and reconciliation

        Duke Wu of Zheng married a woman of the house of Shen, called Wu Jiang, who bore two duke Zhuang and his brother Duan of Gong. Duke Zhuang was born as she was waking from sleep, which frightened the layd so that she named him Wu Sheng [born in waking]. She hated him, while she loved Duan and wished him to be declared his father’s heir. Often did she ask this of duke Wu, but he refused it.
        When duke Zhuang came to the earldom, she begged him to confer on Duan the city of Zhi. "It is too dangerous a place," was the reply. "The younger of Guo died there, but in regard to any other place, you may command me." She then requested Jing, and there Duan took up his residence and came to be styled Tai Shu [the Great Younger] of Jing city.
        Zhong of Ji said to the duke, "Any metropolitan city, whose wall is more than 3,000 cibits round, is dangerous to the state. According to the regulations of the former kings, such a city of the first order can have its wall only a third as long as that of the capital; one of the second order, only a fifth as long; and one of the least order, only a ninth. Now Jing is not in accordance with these measures and regulations. As ruler, you will not be able to endure Duan in such a place." The duke replied, "It was our mother's wish. How could I avoid the danger?" "The lady Jiang," returned the officer, "is not to be satisfied. You had better take the necessary precautions and not allow the danger to grow so great that it will be difficult to deal with it. Even grass, when it has grown and spread all about, cannot be removed. How much less the brother of yourself, and the favored brother as well!" The duke said, "By his many deeds of unrighteousness he will bring destruction on himself. Just wait a while."
        After this Tai Shu ordered the places on the western and northern borders of the state to render to himself the same allegiance as they did to the earl. Then Gong Zi Lü said to the duke, "A state cannot sustain the burden of two services. What will you do now? If you wish to give Zheng to Tai Shu, allow me to serve him as a subject. If you do not mean to give it to him, allow me to put him out of the way, so that the minds of the people be not perplexed." "There is no need," the duke replied, "for such a step. His calamity will come of itself."
        Tai Shu went on to take as his own the places from which he had required their divided contributions, as far as Lin Yan. Zi Feng [i.e., Gong Zi Lü] said, "Now is the time. With these enlarged resources, he will draw all the people to himself." The duke replied, "They will not cleave to him, so unrighteous as he is. Through his prosperity he will fall the more."
        Tai Shu worked at his defences, gathered the people about him, put in order buff-coats and weapons, prepared footmen and chariots, intending to surprise Zheng, while his mother was to open to him from within. The duke heard the time agreed on between them and said, "Now we can act." So he ordered Zi Feng, with 200 chariots to attack Jing. Jing revolted from Tai Shu, who then entered Yan, which the duke himself proceeded to attack. In the fifth month, on the day Xin Chou, Tai Shu fled from it to Gong.
        In the words of the text [of the Chun Qiu]: "The earl of Zheng overcame Duan in Yan," Duan is not called the earl’s younger brother, because he did not show himself to be such. They were as two hostile princes, and therefore we have the word "overcame." The duke is styled the earl of Zheng simply to condemn him for his failure to instruct his brother properly. Duan’s flight is not mentioned, because it was difficult to do so, having in mind Zheng’s wish [that Duan might be killed].
        Immediately after these events, Duke Zhuang placed his mother Jiang in Xing Ying and swore an oath, saying, "I will not see you again, till I have reached the yellow spring [i.e., till I am dead, and under the yellow earth]." But he