Prince Weizi: A Loyal Brother and the Fall of the Shang Dynasty
Weizi Kai was the eldest son of Emperor Yi of the Shang Dynasty and the elder full-brother of King Zhou. When King Zhou ascended the throne, his rule was characterized by darkness and decadence. He neglected state affairs, indulged in extravagance, and dismissed the earnest remonstrations of Weizi.
As Duke of the West, Chang of Zhou, implemented virtuous governance and conquered the state of Qi, the royal adviser Zuyi grew anxious about impending calamities befalling the Shang Dynasty. He once again admonished King Zhou, but the king arrogantly responded, “My fate is determined by Heaven. Is that not so? What harm could possibly come to me?”
Realizing that the king was beyond redemption, Weizi contemplated either taking his own life or abandoning the court. Unable to decide, he consulted the Grand Preceptor and the Junior Preceptor, saying, “The Shang Dynasty is shrouded in corruption, unable to govern the realm effectively. Our ancestors toiled to establish this great nation, yet King Zhou drowns himself in revelry, heeding only the words of women and tarnishing the virtuous rule of King Tang.
“From the highest ministers to the lowest officials, all have fallen into lawlessness, looting the land and defying authority. Even the courtiers mimic such corruption, violating laws with impunity. As chaos engulfs the court, the people rise against each other in discord, plunging the world into strife. The Shang Dynasty has abandoned its ancestral traditions, akin to a lost boat adrift in the vast river. Its downfall is imminent.”
Weizi then implored, “Grand Preceptor, what path should I take? Can our dynasty still be salvaged? If you refuse to guide me, and I remain mired in unrighteousness, what should I do?”
The Grand Preceptor solemnly replied, “Prince, the wrath of Heaven has decreed the fall of Shang. King Zhou defies the will of Heaven above and neglects the people below. He disregards the wisdom of sages and elders, and the court has openly defied the divine mandates. If there were any hope for salvation, I would gladly lay down my life for it. But when one’s efforts cannot right the course of the nation, it is better to withdraw to distant lands.”
Thus, Weizi departed from the Shang court.
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Jizi’s Warning and Self-Imposed Exile
Jizi, a relative of King Zhou, foresaw the dynasty’s doom early on. When the king first commissioned ivory chopsticks, Jizi lamented, “If he now desires ivory chopsticks, he will soon demand jade goblets. Once he has jade goblets, he will crave rare treasures from distant lands. From here, extravagance in chariots, palaces, and finery will spiral out of control. The kingdom will not endure.”
As King Zhou’s debauchery intensified, Jizi persistently admonished him, but his counsel fell on deaf ears. Some suggested that he flee, but Jizi responded, “If a loyal minister advises his sovereign and, upon being ignored, simply departs, he is merely parading his ruler’s flaws before the world and seeking public sympathy. I cannot bear to do so.”
Instead, he feigned madness, disheveled his hair, and willingly became a slave. He lived in seclusion, soothing his grief by playing the zither, and the melody he composed came to be known as The Lament of Jizi.
The Righteous Protest of Prince Bigan
Prince Bigan, another royal kinsman, witnessed Jizi’s fate and lamented, “If a ruler errs, and no one dares to risk death to correct him, the people will suffer. What crime have the people committed to deserve such a fate?”
Determined to speak the truth, Bigan directly confronted King Zhou. Enraged, the king sneered, “I have heard that sages possess hearts with seven orifices. Let us see if this is true.” With that, he ordered Bigan executed and had his heart carved out to verify the claim.
Weizi’s Ultimate Departure and Redemption
Upon hearing of Bigan’s tragic fate, Weizi lamented, “Between father and son, there is a bond of flesh and blood; between sovereign and subject, there is a bond of duty. When a father errs and the son’s repeated pleas are ignored, he should weep and mourn. But when a subject’s warnings are dismissed, from the perspective of righteousness, he must leave his ruler.”
Encouraged by the Grand Preceptor and Junior Preceptor, Weizi finally chose exile.
The Fall of Shang and the Rise of Zhou
When King Wu of Zhou led an army to overthrow King Zhou, Weizi presented himself at the gates of the Zhou camp. He walked with hands bound behind his back, his right shoulder bare in a sign of submission. On his left, a retainer led a sacrificial sheep; on his right, another bore a bundle of reeds. Kneeling before King Wu, he pledged his loyalty.
Recognizing Weizi’s sincerity, King Wu spared him and reinstated his noble rank.
After the fall of Shang, King Wu granted the late King Zhou’s son, Wu Geng Lu Fu, the right to continue Shang’s ancestral sacrifices, appointing Guan Shu and Cai Shu as his overseers.
King Wu then sought out Jizi, expressing his concern: “Alas! Heaven silently ordains the order of the people, ensuring their prosperity. And yet, I remain ignorant of its divine principles.”
Jizi replied, “In ancient times, Gun tried to dam the great floods, disrupting the natural order of the Five Elements. Heaven was enraged, and thus, the grand laws of the cosmos fell into disarray. Only after Gun’s demise did his son Yu rise and restore order.
“Heaven bestowed upon Yu the Nine Great Laws, restoring balance to the world. These laws are as follows:
- The Five Elements: Water, Fire, Wood, Metal, and Earth.
- The Five Affairs: Personal conduct, speech, vision, hearing, and thought.
- The Eight Principles of Governance: Food, commodities, rites, administration, security, education, adjudication, and punishment.
- The Five Chronological Markers: The celestial and seasonal rhythms.
- The Imperial Standard: The guiding principle of righteous rule.
- The Three Virtues: Integrity, wisdom, and compassion.
- The Art of Deliberation: Thoughtful examination of uncertainties.
- The Omens of Society: Recognizing and interpreting divine signs.
- The Five Blessings and Six Calamities: The pursuit of longevity, prosperity, health, virtue, and fulfillment, while guarding against disaster, disease, hardship, chaos, misfortune, and untimely death.
“The Five Elements dictate nature’s balance: Water nourishes and flows downward, Fire blazes and ascends, Wood bends and straightens, Metal melts and reshapes, and Earth cultivates and yields. Their transformations dictate the flavors of the world—salty from water, bitter from fire, sour from wood, pungent from metal, and sweet from the fruits of the earth.”
Thus, the wisdom of Jizi was enshrined, and the fall of Shang gave rise to the Zhou Dynasty’s enduring legacy.
Five Matters
There are five essentials: first, one’s personal bearing; second, one’s speech; third, one’s faculty of observation; fourth, one’s capacity for discernment in hearing; and fifth, one’s mode of thought. One’s appearance must exude dignified solemnity; one’s speech should inspire heartfelt confidence; one’s observation must be so acute as to discern even the subtlest detail; one’s listening must be judicious enough to distinguish right from wrong; and one’s reasoning ought to be both comprehensive and meticulous. When a ruler’s bearing is respectful, his subjects naturally adopt a grave demeanor; when his words command trust, his governance is secure; when his observation is keen, deception is thwarted; when his hearing is wise, his ministers embrace sound counsel; and when his thought is lucid, his undertakings are destined for success.
The Eight Administrative Policies
The eight pillars of governance are as follows:
- The provisioning of grain
- Fiscal management and credit
- The performance of sacrificial rites
- Public construction and infrastructure
- Moral education and cultural refinement
- The eradication of treachery and corruption
- The conduct of diplomatic protocol
- Military affairs
The Five Temporal Measures
Equally fundamental are the five chronological benchmarks:
- The year
- The month
- The day
- The celestial bodies (stars)
- The calendrical system
The Supreme Precepts
The Emperor must establish a set of inviolable precepts, gather the resultant blessings, and bestow them upon his subjects so that they, in turn, uphold these supreme principles. No subject is permitted to form cliques or pursue partisan interests; if the people refrain from factionalism, they will revere the Emperor’s edicts as paramount. Every subject should labor for the Emperor’s welfare and serve him faithfully, committing themselves to abide by his established doctrines. Consider this: although a subject’s actions might occasionally diverge from your principles, so long as they do not transgress into criminality, tolerance is warranted. If someone humbly avows, “I approve of your principles,” then confer upon him favor and blessings. In doing so, the populace will fully adhere to your precepts. Do not oppress the vulnerable while showing undue deference to the illustrious; rather, employ the capable and virtuous with discernment so that the realm may flourish. All appointed officials should be endowed with noble titles and stipends. If officials fail to contribute to the state, they may be led astray into transgression. Moreover, bestowing favor upon those who scorn your principles benefits neither the realm nor its people. Eschew bias and injustice by adhering to the venerable practices of your forebears. Set aside personal predilections and follow the righteous path laid down by former sovereigns. Avoid misconduct and favoritism, and steer clear of factional alliances; thus, the course of a sagacious ruler will be both broad and transparent. Abide by the true way of kingship and refrain from contravening its precepts, so that the ruler’s path remains unassailably just. Gather around you those who act with principled integrity, and your subjects will naturally rally to your cause. Therefore, the supreme precepts declared by the Emperor must be adhered to unfailingly—indeed, even his edicts should align with the divine will. Every subject should regard the laws proclaimed by the Emperor as supreme; to act in accordance with these is to be in true allegiance to him. In this manner, the Emperor shall govern as a benevolent patriarch to all his people.
The Three Virtues
There are three cardinal virtues:
- The capacity to rectify moral deviations
- The strength to prevail by firmness
- The ability to succeed through gentleness
To ensure peace throughout the realm, one must correct errant conduct. Confront those who are obstinate and hostile with resolute firmness, while treating the affable with a gentle touch. Against treasonous and rebellious elements, an uncompromising stance is indispensable; yet, when dealing with wise and virtuous men, a softer approach is both proper and effective. Only the sovereign may confer noble titles, allocate stipends, administer judicial punishment, or partake of sumptuous feasts. Ministers have no such authority. If they were to assume these prerogatives—bestowing titles, granting stipends, meting out punishments, or indulging in fine delicacies—they would imperil the integrity of the royal household and bring calamity upon the state, for such actions stray from the true way of kingship and may incite insurrection.
The Method of Resolving Quandaries by Divination
To resolve perplexing dilemmas, one should appoint individuals skilled in the art of divination—employing, respectively, the methods of turtle-shell and yarrow-stalk augury. Command these experts to perform their rites, for the omens may present themselves as rain, as a clearing sky after a downpour, as an unbroken succession of clouds, as a pervasive mist, or as a complex interlacing of signs—some manifestly clear, others enigmatically obscure. In total, there are seven types of divinatory manifestations: the first five are interpreted via turtle-shell divination, and the final two through yarrow-stalk divination, which together enable the study of these intricate and mutable signs. When consulting these diviners, if three perform the augury, the judgment of at least two should be heeded.
When faced with a momentous and vexing issue, first deliberate in solitude, then confer with your ministers and the people, and finally, resort to divination for a definitive decision. Should you, the turtle-shell augury, the yarrow-stalk method, your ministers, and the people all concur, this is deemed “Great Concord,” and you will be robust in health with your descendants destined for abundant prosperity. If you, along with both divination methods, agree while your ministers and the people dissent, it is still regarded as auspicious. Similarly, if your ministers, the turtle-shell, and the yarrow-stalk augury agree though you dissent, or if the people, the turtle-shell, and the yarrow-stalk augury concur while you and your ministers dissent, each scenario is considered favorable. However, if you and the turtle-shell augury agree while the yarrow-stalk method, your ministers, and the people disagree, then domestic affairs shall be propitious though endeavors abroad may encounter peril. Finally, if both forms of augury and the common counsel oppose, then it is wise to remain inactive—since inaction will be auspicious, while action could invite disaster.
Omens and Portents
Signs manifest in various forms: rain or sunshine, warmth or cold, the stirring of the wind. These five natural elements must arrive in their appointed time. When they all occur in harmonious cycles, the crops flourish. Yet, should any one element dominate excessively, famine follows; should any be absent, the land suffers all the same.
Auspicious Signs
When the ruler is humble, the heavens bestow timely rain. When governance is just and clear, sunlight abounds. When the ruler is wise, warmth arrives as it should. When he is prudent, the cold descends at its proper season. And when he is enlightened, the winds blow in their due course.
Ominous Signs
But when the ruler grows arrogant, the rains fall relentlessly. When he oversteps his bounds, drought takes hold. If he indulges in pleasure, the heat becomes unbearable. Should he be cruel and impulsive, the cold turns bitter. And when he is shrouded in ignorance, unrelenting winds ravage the land. A ruler’s misjudgment disrupts an entire year, a minister’s error disturbs a month, and an official’s mistake unsettles a single day.
When the cycles of time remain undisturbed—year, month, and day all in order—crops thrive, governance is just, the virtuous are elevated, and the nation prospers in peace. Conversely, when disorder arises in these cycles, harvests wither, corruption festers, the virtuous are suppressed, and chaos spreads through the land.
The people, like celestial bodies, are diverse: some stars favor the wind, others the rain. The sun and moon, in their precise movements, shape the seasons of winter and summer. When the moon follows the stars, the winds may howl, or the rains may pour.
The Five Blessings and Six Calamities
There are five great blessings: longevity, wealth, peace, virtue, and a graceful passing. And six misfortunes: untimely death, chronic illness, sorrow, poverty, deformity, and cowardice.
The Fate of the Shang Dynasty
Upon hearing these words from Jizi, King Wu, moved by his wisdom, granted him the land of Joseon, sparing him from becoming a mere subject.
Later, Jizi journeyed to pay homage to the Zhou court. Passing through the ruins of Yin—the fallen capital of the Shang Dynasty—he was struck by the sight of collapsed palaces and wild grass overtaking once-thriving fields. Overwhelmed by sorrow, he longed to weep bitterly but held back. To sob softly, he felt, would seem unmanly. In his grief, he composed the poem Mai Xiu (The Wheat Grows):
“The wheat stalks stand sharp, the seedlings lush and green. That reckless youth—he was never a friend to me!”
The “reckless youth” referred to the fallen King Zhou of Shang. The people of Yin, upon hearing his lament, wept with him.
The Rise of the State of Song
After King Wu passed, his heir, King Cheng, was still young, so the Duke of Zhou assumed regency. However, his governance was met with suspicion by the princes Guan Shu and Cai Shu, who conspired with Wu Geng to rebel. The Duke of Zhou, wielding King Cheng’s authority, crushed the rebellion, executing Wu Geng and Guan Shu, while exiling Cai Shu. He then appointed Wei Zi Kai to govern the former Shang lands, ensuring the legacy of the Shang ancestors lived on. To guide him, the Duke composed The Mandate of Wei Zi, and the newly established state was named Song.
Wei Zi Kai, a man of great benevolence and wisdom, was warmly embraced by the people. Upon his passing, his brother Yan succeeded him, establishing the lineage of Wei. From Wei, his son Song Gong Ji ascended the throne, followed by his son Ding Gong Shen, then Min Gong Gong, and later his brother Yang Gong Xi.
Yang Gong’s rule ended in turmoil when his nephew Fu Si, son of Min Gong, assassinated him and seized the throne, declaring, “It is my right to rule.” He became known as Li Gong. After his death, his son Xi Gong Ju succeeded him.
The State of Song and the Decline of the Western Zhou
In the seventeenth year of Xi Gong’s reign (841 BCE), King Li of Zhou was forced into exile in Zhi.
In the twenty-eighth year (831 BCE), Xi Gong passed, and his son Hui Gong ascended. In Hui Gong’s fourth year (827 BCE), King Xuan of Zhou took the throne. Thirty years later (801 BCE), Hui Gong died, and his son Ai Gong succeeded him. However, Ai Gong died in his first year (800 BCE), and his son Dai Gong took his place.
Dai Gong’s reign lasted until 771 BCE, when King You of Zhou was killed by the barbarian forces of the Quanrong. With this, the state of Qin rose to prominence among the feudal lords.
In 766 BCE, Dai Gong passed, succeeded by his son Wu Gong Si Kong. Wu Gong’s daughter later became the wife of Duke Hui of Lu, giving birth to Duke Huan of Lu. In 748 BCE, Wu Gong died, and his son Xuan Gong Li ascended.
Xuan Gong’s crown prince was named Yu Yi. In 729 BCE, as Xuan Gong lay gravely ill, he decreed that his younger brother He should inherit the throne, saying, “It is the way of the world: when a father dies, his son succeeds; when an elder brother passes, the younger brother takes his place.” He, after much reluctance, eventually accepted the mandate. Upon Xuan Gong’s passing, He was enthroned as Duke Mu of Song.
Duke Mu, in the ninth year of his reign (720 BCE), fell gravely ill and spoke to the Grand Marshal, Kong Fu, saying, “The late Duke Xuan forsook his rightful heir, Yu Yi, and bestowed the throne upon me. I shall never forget this favor. Upon my death, Yu Yi must be made ruler.” Kong Fu, however, replied, “The ministers all favor the appointment of Prince Feng (Ping)!” Duke Mu resolutely refused, declaring, “Feng must not ascend the throne—I cannot betray Duke Xuan’s trust.” Thus, he dispatched Feng on a diplomatic mission to the state of Zheng, where he was to reside. On the 57th day of the eighth lunar month, Duke Mu passed away, and his nephew, Yu Yi, son of Duke Xuan, was enthroned as Duke Shang.
Upon hearing of these events, the scholars of the time remarked, “Duke Xuan of Song was a ruler of wisdom and integrity. By appointing his brother as his successor, he upheld moral righteousness, yet in the end, his own son still came to possess the state.”
In the first year of Duke Shang’s reign (719 BCE), Prince Zhouxu of Wei assassinated his sovereign, Duke Wan, and seized the throne. Seeking legitimacy among the feudal lords, he sent envoys to the Song court, suggesting, “Feng is in Zheng; he poses a future threat. Let us unite to eliminate him.” The Song court agreed, and together with Wei, launched an attack on Zheng, advancing as far as its eastern gate before retreating. The following year (718 BCE), Zheng retaliated against Song, avenging the prior incursion at the eastern gate. From then on, the state of Song faced repeated invasions from neighboring lords.
In the ninth year of Duke Shang’s reign (711 BCE), the Grand Marshal, Kong Fu Jia, had a wife of extraordinary beauty. While traveling, she caught the eye of the Chief Minister, Hua Du, who became infatuated with her. Lusting after Kong Fu’s wife, Hua Du incited unrest by spreading rumors in the capital: “Duke Shang has waged eleven wars in ten years, bringing untold suffering upon the people. This is the fault of Kong Fu—I shall execute him to restore peace.” That same year, the people of Lu assassinated their ruler, Duke Yin. In the tenth year (710 BCE), Hua Du murdered Kong Fu and seized his wife. Enraged, Duke Shang sought to punish him, but Hua Du turned against the ruler, assassinating him as well. He then summoned Feng from Zheng and installed him as the new duke, known as Duke Zhuang.
In the first year of Duke Zhuang’s reign (710 BCE), Hua Du held the office of Prime Minister. By the ninth year (702 BCE), he captured Zhai Zhong of Zheng and coerced him into placing Tu on the throne of Zheng. Zhai Zhong acquiesced, and Tu was installed as the ruler. In the nineteenth year (692 BCE), Duke Zhuang passed away, and his son, Duke Min (Jie), ascended to the throne.
In the seventh year of Duke Min’s reign (685 BCE), Duke Huan of Qi rose to power. In the ninth year (683 BCE), Song was struck by a catastrophic flood. Duke Min, receiving an envoy from Lu, Zang Wenzhong, lamented, “This calamity is my fault—I have failed to honor the spirits and govern wisely.” Zang Wenzhong acknowledged this as a just reflection, knowing that Duke Min had been counseled in these principles by Prince Ziyu.
In the tenth year (682 BCE), during the summer, Song waged war against Lu at Chengqiu, capturing the Song general Nangong Wan. The Song state sought his release, and Nangong Wan was repatriated. In the eleventh year (681 BCE), while out hunting, Duke Min played a board game with Nangong Wan. A dispute arose over who should take precedence on the path. Duke Min, infuriated, mocked Nangong Wan, saying, “Once, I held you in high regard. Now, you are but a prisoner of Lu.” Stung by the insult and possessed of great strength, Nangong Wan flew into a rage and struck down Duke Min with the game board, killing him in Mengze. Minister Qiu Mu, upon hearing of the crime, armed himself and rushed to the palace, but Nangong Wan intercepted him, dealing a fatal blow as Qiu Mu’s teeth shattered against the palace doors. Nangong Wan then slew the Chief Minister, Hua Du, and installed Prince You as the new ruler. The remaining princes fled—some to Xiao, while Prince Yushuo escaped to Bo.
Nangong Wan’s brother, Nangong Niu, raised an army and besieged Bo. In the winter, the nobles of Xiao and the Song exiles banded together to overthrow Nangong Niu. They executed Prince You and instead installed Yushuo, who became Duke Huan. Nangong Wan fled to Chen. The Song court bribed the people of Chen, who devised a scheme—using wine and seduction, they intoxicated Nangong Wan, bound him in leather wrappings, and delivered him back to Song, where he was executed by the ancient punishment of dismemberment.
In the second year of Duke Huan’s reign (680 BCE), the feudal lords, seeing Song’s instability, gathered to invade but withdrew after reaching the outskirts of the Song capital. In the third year (679 BCE), Duke Huan of Qi began his campaign for hegemony. In the twenty-third year (659 BCE), the state of Wei recalled Prince Hui from Qi and enthroned him as Duke Wen. His sister was the wife of Duke Huan of Song. That same year, Duke Mu of Qin ascended the throne.
In the thirtieth year (652 BCE), Duke Huan of Song fell ill. His son, Crown Prince Zifu, humbly offered the throne to his elder half-brother, Mu Yi. Though the duke admired his son’s moral righteousness, he ultimately declined his proposal. In the thirty-first year (651 BCE), Duke Huan passed away, and Zifu was enthroned as Duke Xiang. He appointed his brother, Mu Yi, as Prime Minister. Before the late duke’s burial, Duke Huan of Qi convened a grand assembly of feudal lords at Kuiqiu, and Duke Xiang attended.
In the seventh year of Duke Xiang’s reign (644 BCE), meteors rained down upon Song, falling like torrents alongside heavy storms. Six wild geese, unable to withstand the powerful winds, flew backward in the sky—a foreboding omen.
The Turbulent Struggles of the State of Song
In the eighth year (643 BCE), Duke Huan of Qi passed away. The State of Song sought to convene an alliance with the feudal lords. In the twelfth year (639 BCE), during the spring, Duke Xiang of Song proposed to form an alliance at Lushang and petitioned the State of Chu for approval. The Chu rulers agreed. However, the Song noble Mu Yi admonished, “For a minor state to vie for the leadership of an alliance is courting disaster.” Duke Xiang disregarded his warning.
In the autumn of that year, the feudal lords gathered at Yu to form an alliance with Duke Xiang of Song. Mu Yi lamented, “Is this not a harbinger of catastrophe? Our lord’s ambitions are excessive—how can this end well?” As anticipated, Chu arrested Duke Xiang to punish Song for its presumption. During the winter, the feudal lords convened again at Hao, and Chu eventually released the Duke. The Song noble Ziyu foresaw further misfortune, cautioning, “This calamity is far from over.”
In the thirteenth year (638 BCE), during the summer, Song launched a campaign against Zheng. Ziyu warned, “This is where disaster will unfold.” In the autumn, Chu intervened to defend Zheng, launching an attack on Song. Duke Xiang resolved to engage in battle. Ziyu pleaded, “The Mandate of Heaven has long forsaken the Shang dynasty’s remnants. We cannot afford to wage this war.”
In the winter, during the eleventh month, Duke Xiang engaged King Cheng of Chu in battle at the Hong River. Before the Chu army had fully crossed the river, Mu Yi advised, “Their forces are overwhelming, while ours are scant. We must strike while they are mid-crossing.” Duke Xiang refused. Once the Chu forces had crossed but had yet to form ranks, Mu Yi again urged, “Now is the time to attack.” Duke Xiang, however, insisted, “A true gentleman does not strike an enemy at a disadvantage. We shall wait until their battle lines are in order.” Only after the Chu army had fully arrayed itself did Song engage in battle, leading to a devastating defeat. Duke Xiang sustained a severe thigh wound, and the people of Song resented him for his folly. Defending himself, Duke Xiang proclaimed, “A noble ruler must not exploit an adversary’s weakness nor attack an army unprepared for battle.” Ziyu retorted, “Victory in war is the only merit that counts—what use are lofty but impractical ideals? If you truly adhere to such principles, you might as well surrender and serve as a vassal. Why bother waging war at all?”
King Cheng of Chu, having successfully aided Zheng, was warmly received by its ruler. Before departing, he took two daughters of the Zheng ruler as consorts and returned to Chu. The minister Shu Zhan remarked, “King Cheng does not comprehend propriety. How can he expect a peaceful end? Those who observe ritual propriety maintain order in all affairs, and from this alone, we can see that he will never achieve true hegemony.”
That same year, Prince Chong’er of Jin passed through Song. Duke Xiang, still recovering from his injuries inflicted by Chu, sought Jin’s future support and thus bestowed generous gifts upon Chong’er, including eighty fine horses.
The Succession of Song and Its Political Upheavals
In the fourteenth year (637 BCE), during the summer, Duke Xiang succumbed to the wounds sustained at Hong River. His son, Wangchen, ascended the throne as Duke Cheng of Song.
In the first year of Duke Cheng’s reign (636 BCE), Duke Wen of Jin took the throne. By the third year (634 BCE), Song abandoned its alliance with Chu in favor of friendship with Jin, repaying the kindness it had once shown to Duke Wen. In the fourth year (633 BCE), King Cheng of Chu waged war against Song, prompting Song to plead for aid from Jin. In the fifth year (632 BCE), Duke Wen of Jin came to Song’s rescue, forcing the Chu forces to retreat. In the ninth year (628 BCE), Duke Wen of Jin passed away. By the eleventh year (625 BCE), Crown Prince Shangchen of Chu assassinated his father, King Cheng, and seized the throne. In the sixteenth year (620 BCE), Duke Mu of Qin passed away.
In the seventeenth year (619 BCE), Duke Cheng of Song died. His younger brother, Yu, killed the crown prince and Grand Marshal Gongsun Gu, proclaiming himself ruler. However, the people of Song revolted, executing Duke Yu and enthroning Cheng’s youngest son, Chujiu, who became Duke Zhao of Song.
The Rise and Fall of Duke Zhao
In the fourth year of Duke Zhao’s reign (616 BCE), Song defeated the Chang Di tribe at Changqiu. By the seventh year (613 BCE), King Zhuang of Chu had ascended the throne.
By the ninth year (611 BCE), Duke Zhao had become corrupt and tyrannical, losing the support of his people. His younger brother, Bao Ge, was known for his wisdom and kindness and treated scholars with great courtesy. Years earlier, Duke Xiang’s wife had attempted to seduce Prince Bao, but failing in her efforts, she instead helped him win the people’s favor. With the recommendation of Hua Yuan, Prince Bao was appointed as Right Minister.
One day, while Duke Zhao was out hunting, his wife, Wang Ji, conspired with the guard Wei Bo to assassinate him. With Duke Zhao dead, his brother Bao Ge ascended the throne as Duke Wen of Song.
The Consolidation of Duke Wen’s Rule
In the first year of Duke Wen’s reign (610 BCE), Jin, leading a coalition of feudal states, launched a campaign against Song to censure it for regicide. However, upon learning that Duke Wen had already been enthroned, they withdrew.
By the second year (609 BCE), Duke Zhao’s son, along with Duke Wen’s half-brother Xu, conspired with the descendants of past rulers—Duke Wu, Duke Miu, Duke Dai, Duke Zhuang, and Duke Huan—to incite rebellion. Duke Wen swiftly quelled the uprising, executing the conspirators and exiling the descendants of Duke Wu and Duke Miu.
Song’s Defeat and the Betrayal of Hua Yuan
In the fourth year (607 BCE), during the spring, Chu compelled Zheng to wage war against Song. Song appointed Hua Yuan as its commander, but Zheng decisively defeated Song and captured Hua Yuan.
Before the battle, Hua Yuan had slaughtered a sheep to reward his soldiers, but his charioteer had not received any of the mutton stew. Resentful, the charioteer deliberately drove the carriage toward the enemy ranks, causing chaos. As a result, the Song army suffered defeat, and Hua Yuan was taken prisoner. Song ransomed him with a hundred war chariots and four hundred finely bred horses. However, before the full ransom reached Chu, Hua Yuan managed to escape back to Song.
The Siege of Zheng and Chu’s Triumph
In the fourteenth year (597 BCE), King Zhuang of Chu besieged Zheng. The ruler of Zheng, realizing resistance was futile, surrendered. Satisfied with his victory, the King of Chu lifted the siege and withdrew.
In the sixteenth year (595 BCE), an envoy from the state of Chu passed through the state of Song. Due to past grievances, the Song authorities arrested the Chu envoy. In September, King Zhuang of Chu laid siege to the capital of Song.
In the seventeenth year (594 BCE), the siege lasted for five months, pushing the city to the brink of starvation. In desperation, Hua Yuan, a high-ranking official of Song, secretly met with Zi Fan, a general of Chu, under the cover of night. Zi Fan reported this to King Zhuang, who asked, “What is the situation within the city?” Zi Fan replied, “The people have resorted to splitting human bones for firewood and trading their children for food.”
Upon hearing this, King Zhuang lamented, “Is this truly the case? My own army has only two days’ worth of rations left.” Valuing integrity and honor, the Chu army withdrew from the siege.
In the twenty-second year (589 BCE), Duke Wen of Song passed away, and his son, Duke Gongxia, ascended the throne. For the first time in Song’s history, an elaborate burial was conducted for a ruler. The scholars of the time criticized Hua Yuan for failing in his duty as a minister.
In the tenth year of Duke Gong (579 BCE), Hua Yuan forged alliances with both the Chu general Zhong and the Jin general Luan Shu, thus securing peace between Jin and Chu. In the thirteenth year (576 BCE), Duke Gong passed away. Hua Yuan served as the Right Minister, while Yu Shi became the Left Minister. However, Sima Tangshan assassinated Crown Prince Fei and plotted against Hua Yuan. As Hua Yuan attempted to flee to Jin, Yu Shi secretly intercepted him. They retreated to the Yellow River, turned back, and killed Tangshan. Eventually, they installed Duke Gong’s youngest son, Cheng, as the new ruler, who became known as Duke Ping.
In the third year of Duke Ping (573 BCE), King Gong of Chu conquered Pengcheng, granting it to Yu Shi, the Left Minister of Song. In the fourth year (572 BCE), a coalition of feudal lords executed Yu Shi and restored Pengcheng to Song.
In the thirty-fifth year (541 BCE), Prince Wei of Chu assassinated his ruler and seized the throne, becoming King Ling of Chu. In the forty-fourth year (532 BCE), Duke Ping passed away, and his son, Duke Yuan, took the throne.
In the third year of Duke Yuan (529 BCE), Prince Qiji of Chu usurped the throne and became King Ping of Chu. In the eighth year (524 BCE), a great fire ravaged the state of Song. In the tenth year (522 BCE), Duke Yuan betrayed his own word and used deception to eliminate several noble princes. This led to internal strife as the noble houses of Hua and Xiang rebelled. At the time, Crown Prince Jian of Chu fled to Song but, witnessing the internal chaos, chose to seek refuge in Zheng.
In the fifteenth year (517 BCE), as Duke Zhao of Lu lived in exile to escape the Ji clan’s control, Duke Yuan of Song attempted to mediate his return. However, midway through this effort, Duke Yuan passed away. His son, Duke Jing Touman, succeeded him.
In the sixteenth year of Duke Jing (501 BCE), Yang Hu of Lu fled to Song, only to depart shortly after. In the twenty-fifth year (492 BCE), Confucius passed through Song. The Grand Marshal of Song, Huan Tui, despised Confucius and sought to kill him. Confucius disguised himself as a commoner and escaped.
In the thirtieth year (487 BCE), the state of Cao rebelled against Song. Song launched a punitive expedition against Cao, but Jin did not intervene. As a result, Song conquered and annexed Cao. In the thirty-sixth year (481 BCE), Tian Chang of Qi assassinated his ruler, Duke Jian.
In the thirty-seventh year (480 BCE), King Hui of Chu conquered the state of Chen. Around this time, the planet Mars encroached upon the region of the sky associated with Song, causing Duke Jing great distress. The court astrologer, Zi Wei, proposed, “We can transfer the calamity onto the prime minister.” Duke Jing refused, saying, “The prime minister is like my own hands and feet.” Zi Wei then suggested, “We could shift it onto the people.” Duke Jing objected, “The people are the foundation of my rule.” Zi Wei offered another alternative: “We can shift it onto the harvest.” Duke Jing firmly responded, “That is even worse. If the harvest fails, the people will starve. Without them, whom would I rule?”
Zi Wei concluded, “Heaven, though distant, hears even the faintest voices of mortals. Your words reflect the virtues of a true ruler—perhaps the heavens will respond.” Upon further astronomical observation, they found that Mars had indeed shifted three degrees away.
In the sixty-fourth year (453 BCE), Duke Jing passed away. Prince Te of Song assassinated the crown prince and seized the throne, becoming Duke Zhao. He was the great-grandson of Duke Yuan. Duke Zhao’s father was Gongsun Jiu, whose father was Prince Duan Qin, the youngest son of Duke Yuan. Since Duke Jing had killed Gongsun Jiu, Duke Zhao harbored deep resentment toward the crown prince and thus had him murdered to claim the throne.
In the forty-seventh year of Duke Zhao (404 BCE), he passed away, and his son, Duke Dao, succeeded him. Duke Dao ruled for eight years before his death in 396 BCE, and his son, Duke Xiu, ascended the throne. Duke Xiu reigned for twenty-three years before passing away in 373 BCE, succeeded by his son, Duke Pi. Duke Pi ruled for three years before his death in 370 BCE, and his son, Duke Ti Cheng, inherited the throne.
In the forty-first year of Duke Ti Cheng (329 BCE), his brother, Yan, launched an attack against him. Ti Cheng was defeated and fled to Qi, while Yan declared himself the ruler of Song.
In the eleventh year of King Yan’s reign (318 BCE), he proclaimed himself King of Song. He defeated Qi in the east, capturing five cities; bested Chu in the south, seizing three hundred li of territory; and triumphed over Wei in the west, turning Song into an enemy of both Qi and Wei. In his arrogance, he performed the ritual of “Shooting at Heaven,” in which he filled an ox-hide sack with blood and used it as a target for archery, symbolizing defiance against the heavens.
King Yan indulged in debauchery, executing any minister who dared to criticize him. As a result, the feudal lords branded him as “Jie of Song”—likening him to the infamous tyrant King Jie of Xia. The feudal states, led by Qi, resolved to eradicate him. In the forty-seventh year of his reign (282 BCE), King Min of Qi allied with Wei and Chu to besiege Song, ultimately killing King Yan and destroying the state, dividing its lands among themselves.
The Grand Historian’s Commentary:
Confucius once remarked, “Weizi fled, Jizi became a slave, and Bigan was executed for his remonstrance—three virtuous men of the Yin dynasty.” The Spring and Autumn Annals censured the turmoil of Song, attributing its decline to Duke Xuan’s decision to depose the rightful heir and install his own brother. This act of betrayal sowed instability that plagued the state for over ten generations.
Duke Xiang of Song sought to restore order through benevolence and aspired to lead the feudal lords. His minister, Zheng Kaofu, praised his efforts, which led to the composition of The Ode to Shang, extolling the virtues of the Yin dynasty’s founding rulers.
Following his defeat at the Battle of Hong, some scholars admired Duke Xiang, lamenting the lack of propriety and virtue in the Central Plains. They honored him for his adherence to ritual and righteousness, upholding his legacy as a ruler who valued moral principles above mere victory.