Chapter 47: The Origin of the State of Wu

By the late Spring and Autumn period, the ducal houses of various vassal states in the Central Plains had declined, with supreme power falling into the hands of ministers and senior officials. The struggles for hegemony among the states were no longer active and had largely stalled. Consequently, the focus of contention gradually shifted from the northern regions to the south. Alongside the perpetually powerful state of Chu, the states of Wu and Yue were also rising.

Regarding the origin of the state of Wu, a prominent legend prevails. Its foundation is attributed to Taibo and Zhongyong. Taibo and Zhongyong were respectively the eldest and second sons of King Tai of Zhou. In an era when primogeniture was the strict tradition, Taibo, as the eldest son, did not inherit the patrimony of Zhou, but instead became the founder of Wu. A touching story lies behind this.

King Tai of Zhou had three sons: the eldest Taibo, the second Zhongyong, and the youngest Jili. Jili was exceptionally virtuous and deeply trusted by King Tai. More importantly, Jili had a remarkably brilliant son named Chang, who displayed intelligence and wisdom from an early age. Therefore, King Tai fervently hoped to pass the throne to Jili, who in turn would pass it to Chang. However, adhering to the tradition of primogeniture, passing over the eldest in favor of the younger was a grave taboo. Older sons would often revolt out of resentment, instigating national turmoil and bringing disaster to the state and the people. Consequently, King Tai dared not act rashly, and could only watch Chang grow day by day while growing increasingly melancholy.

The observant Taibo perceived his father's inner turmoil and consulted his younger brother Zhongyong on how to resolve the dilemma. Ultimately, the two decided to use the pretext of gathering medicinal herbs for their father to flee together to the lands of the "Jingman." There, they tattooed their bodies and cut their hair, signifying that they could no longer enter the ancestral temple to preside over the state's affairs, thereby completely severing any possibility of inheriting the throne. Even when King Tai passed away, the two did not return to preside over the funeral to avoid suspicion. Following their actions, Jili smoothly ascended the throne of Zhou. After Jili's death, the throne was passed to his son Chang, fulfilling King Tai's heartfelt wish. It was precisely because of their concession that Ji Chang became King Wen of Zhou, renowned throughout Chinese history.

Later generations believed that Taibo and Zhongyong made three great concessions when faced with the opportunity to inherit the throne: "King Tai passed away and Jili was established—this was the first concession. Jili passed away and King Wen was established—this was the second concession. King Wen passed away and King Wu was established, thus possessing the realm—this was the third concession." Another viewpoint proposed: "When King Tai fell ill, they used gathering herbs as an excuse, failing to serve him in life with full rites—this was the first concession. When King Tai passed away, they did not return, leaving Jili to preside over the funeral and failing to bury him with full rites—this was the second concession. They cut their hair and tattooed their bodies to show they were unfit for use, leaving Jili to preside over the sacrifices and failing to sacrifice with full rites—this was the third concession." Regardless of how it is calculated, the actions of Taibo and Zhongyong demonstrated a rare bond of filial piety and fraternal love within a royal family torn by power struggles, as well as a noble spirit of sacrificing personal gain to fulfill the nation's destiny.

After fleeing to the south, Taibo settled in the region of Wu, corresponding to present-day Wuxi and Suzhou in Jiangsu province. At that time, this area was still a wilderness, largely uncivilized. Because Taibo's noble character inspired admiration, the local people recognized his virtue and righteousness, and successively flocked to his banner, eventually numbering over a thousand households. Under these circumstances, the people proclaimed Taibo as the Lord of Wu, and thus the state of Wu was established.

After King Wu vanquished the Shang dynasty, he sent emissaries to search far and wide for the descendants of Taibo and Zhongyong, eventually locating Zhouzhang. By this time, Zhouzhang was already the leader of the Wu region, so King Wu went with the flow and formally enfeoffed him with the territory of Wu. Zhouzhang's younger brother, Yuzhong, was likewise enfeoffed in the northern territories of the Zhou royal house, becoming the ancestor of the state of Yu. Henceforth, as sons of King Tai of Zhou, Taibo and Zhongyong and their descendants finally attained their rightful status and fiefs, with Wu and Yu becoming vassal states of the Zhou dynasty.

Counting from Taibo's founding of Wu, it was not until the fifth generation that they received formal enfeoffment from the Son of Heaven of Zhou, with their descendants assigned respectively to the state of Yu in the Central Plains and the peripheral state of Wu. By the twelfth generation, the state of Jin conquered and annihilated the state of Yu in the Central Plains. Two generations later, the peripheral state of Wu began to rise. From Taibo's establishment of Wu to King Shoumeng of Wu revitalizing the state, nineteen generations had passed in total, with King Shoumeng being the nineteenth-lineage descendant of Zhongyong.

Although the origins of Wu have been accepted by orthodox chronicles, the late, renowned Chinese historian Tong Shuye presented a different perspective in his work *History of the Spring and Autumn Period*. After deeply investigating historical records such as the *Spring and Autumn Annals*, the *Zuo Commentary*, and the *Records of the Grand Historian*, he concluded that the tale of Taibo and Zhongyong fleeing to the "Jingman" possessed a more legendary hue, and "suspected that the royal houses of both Wu and Yue were branch lineages of Chu." Furthermore, he added: "Recently, I have also come to suspect that Wu may originally have been one of the Ji-surname states of Hanyang, serving as a separate enfeoffment of Yu. Those who later migrated eastward require further investigation." Therefore, completely divergent theories regarding the origins of Wu still exist.

In the twelfth year of Duke Xiang of Lu (561 BCE), King Shoumeng of Wu passed away. He had four sons: the eldest Zhufan, the second Yuji, the third Yumai, and the fourth Jizha. Jizha had been studious and intelligent since childhood, embodying the demeanor of a gentleman and shunning contention. King Shoumeng was particularly fond of him and intended to pass the throne to him. However, Jizha rejected his father's plan to bypass the eldest son: "Regarding the succession of the throne, state rituals and laws have fixed regulations. How can we disrupt the ritual system of the former kings merely for the sake of private affections between father and son?" Consequently, before his death, Shoumeng instructed his eldest son Zhufan: "I wish to pass the state to Jizha, but he is unwilling to accept it out of respect for ritual. You must never forget my words." He then charged Zhufan to "surely transmit the state in order of age until it reaches Jizha," and Zhufan consented to every instruction.

Following the death of King Shoumeng, Zhufan, as the eldest son, decided to act as regent for state affairs, waiting until the mourning period for the sovereign had expired before yielding the throne to Jizha so he could ascend as ruler. Once the mourning period ended, Zhufan offered the position to Jizha, but Jizha steadfastly refused to accept. The people of Wu, however, insisted on proclaiming Jizha as their ruler. With no other alternative, Jizha abandoned his household and fled into the deep mountains and remote forests, farming to make a living in order to demonstrate his resolve. Seeing Jizha's unwavering firmness, the people of Wu stopped pressing him, allowing Zhufan to continue as the ruler of Wu.

Before his death, King Shoumeng's eldest son and successor Zhufan passed the throne to his second younger brother, Yuji, conveying their father's dying wish and charging him: "You must ultimately pass the throne to Jizha." In doing so, Zhufan was fulfilling the final wish of former King Shoumeng while honoring his own promise to him. Zhufan also enfeoffed Jizha in Yanling, earning Jizha the moniker "Master Ji of Yanling."

Several years later, Jizha was dispatched by Yuji as an envoy to the state of Lu, marking the beginning of his travels among the various feudal states. Upon arriving in Lu, Jizha enjoyed the preserved music of the Zhou people. After the musicians of Lu chanted the "Odes of Zhounan" and "Odes of Zhaonan" for him, Jizha remarked: "These musical pieces are truly magnificent! One can discern that the ritual education of the Zhou dynasty has already established a foundation. Though not entirely perfect, it is sufficient to instruct the people so that they labor diligently for the Son of Heaven without resentment."

Next, the people of Lu chanted the poems from the "Odes of Bei," "Odes of Yong," and "Odes of Wei." After listening, Jizha commented: "These musical pieces possess beautiful melodies and profound implications; using them to instruct the people will inspire thoughts of concern for the state and the people without leading to confusion or impasse. I have heard that the virtue of Kangshu of Wei and Duke Wu was thus exalted; these are likely the folk songs of Wei."

Subsequently, the people of Lu chanted the "Odes of Wang," and Jizha appraised them: "Splendid! Such musical pieces express sorrow for the state and concern for the people without a sense of terror; these must be the folk songs from after King Ping's eastward migration!" Yet when the music of the "Odes of Zheng" began, Jizha furrowed his brows and said: "The music is so intricate and delicate; the decrees and governance of Zheng will likely be harsh and meticulous. How can the people endure this? The state of Zheng will probably perish first; the reason lies right here!"

Following the fragmented "Odes of Zheng" came the soaring and distant "Odes of Qi," prompting Jizha to praise from the heart: "Magnificent! The vocal range is broad and grand—truly the demeanor of a major state! It can serve as a model for the states along the eastern coast. This must be the fief of Jiang Taigong; from this, it can be seen that the future of Qi is boundless!"

Upon hearing the "Odes of Bin," Jizha remarked: "This tune is also graceful, boldly displaying the people's joy without degenerating into profligate sounds. This must be the poetry composed during the Duke of Zhou's eastern expedition!" Next came the resonant and clanging "Odes of Qin," about which Jizha commented: "This must be the Xia music native to the western regions! The Xia music is vast and peerless to the extreme; these must be the folk songs from the old territories of Zhou!"

Afterwards, Jizha listened to the "Odes of Wei," then stated with delight: "The sound is resonant yet the melody is winding; the structure is simple and extremely fluent. If aided by a virtuous sage, this can surely accomplish the reign of an enlightened monarch!" Following this, Jizha listened to the "Odes of Tang," and observed with deep emotion: "The melancholy is so profound; these must be the descendants of the remnant people of Taotang. Only the posterity of the virtuous can attain such a realm."

Subsequently, the people of Lu chanted the "Odes of Chen," to which Jizha responded with disdain: "These musical pieces are disorderly and chaotic, resembling a state without a ruler. How can such a state endure?" After the "Odes of Gui," Jizha offered no further commentary. His appreciation of the folk odes of the various states concluded here.

Following this, the people of Lu chanted the "Minor Odes" and "Major Odes" for Jizha, followed by the "Eulogies." When the chanting of the "Airs," "Odes," and "Eulogies" concluded, the people of Lu invited Jizha to observe the musical dances. After watching the dances of *Xiangxiao* and *Nanyue*, Jizha said: "Though the dance movements are graceful, I sense a certain deficiency." Next, he viewed the grand dance *Dawu*, and commented: "How magnificent! The abundant virtue of the great Zhou should indeed be thus."

Upon viewing *Shaohu*, the dance of Tang of Shang, Jizha said: "This dance fully displays the bearing of a sage, yet there are aspects of virtue that still require perfection. Truly, it is difficult to be a sage!" After watching the dance *Daxia*, Jizha observed: "This dance is truly magnificent! Able to labor diligently in the service of the realm without claiming personal credit—who could this be other than Great Yu?" Finally, Jizha watched *Shaoxiao*, the dance of Emperor Shun, and said with profound emotion: "Virtue is supreme in goodness and beauty! It is like the heavens covering all things without exception, and the earth bearing all things without omission. Who could equal such wonderful virtue? Having witnessed this musical dance, I have reached the ultimate pinnacle. Even if there were other musical dances, I would not wish to appreciate them further."

Upon leaving Lu, Jizha traveled as an envoy to the state of Qi. In Qi, he encountered Yan Ying and advised him: "At present, the ruler of Qi is undetermined, and the political situation is highly unstable. As long as the supreme position remains unsettled for a single day, calamity will not cease. You would do best to resign from your post and surrender your fief, that you may preserve your person and distance yourself from disaster." Having heeded Jizha's words, Yan Ying surrendered his fief and authority through Chen Huanzi, thereby escaping harm during the internal turmoil instigated by Luan Shi and Gao Qiang.

Leaving Qi, Jizha proceeded to the state of Zheng and met Zichan. The two met as if they were old friends, sharing an affinity as kindred spirits. Thus, Jizha confided in Zichan: "The senior ministers currently holding the reins of power in Zheng are arrogant, extravagant, and dissolute; their tenure in office will not be long, and the governance of Zheng will sooner or later fall into your hands. Henceforth, you must strictly abide by the rituals of Zhou, lest Zheng perish through the neglect of propriety."

Jizha next journeyed to the state of Wei. There, he made the acquaintance of Prince Zhao, Prince Jing, Gongshu Fa, Shi Gou, and Shi You, finding great rapport with them all. Consequently, Jizha exclaimed with emotion: "With so many men of virtue in Wei, this state will not plunge into turmoil." On his journey from Wei to Jin, Jizha lodged midway in Qi, which happened to be the fief of Sun Wenzi. Upon arriving, hearing Sun Wenzi playing bells and making music, Jizha declared: "I have heard that Sun Wenzi has always relied on his talent to act with arrogance and clever sophistry, never subduing others with virtue; a man like him cannot escape calamity. Now, during the period of profound mourning for Duke Xian of Wei, when the sovereign has not yet been buried, he indulges in music and merrymaking, violating a major taboo. His circumstances are perilous indeed." The next day, Jizha departed Qi. When Sun Wenzi heard of these words uttered by Jizha, he was consumed by remorse and never listened to music again for the remainder of his days.

Upon arriving in Jin, Jizha expressed great admiration for Zhao Wenzi, Han Xuanzi, and Wei Xianzi, stating: "The future of Jin will hereafter rest in the hands of these three ministers!" Before leaving Jin, Jizha further cautioned Shuxiang: "At present, the ruler of Jin is extravagant and wasteful, while within the state there are numerous ministers with both power and talent. Jin will likely be controlled in the future by the three houses of Zhao, Wei, and Han. You are upright, selfless, and unwilling to bend to others; therefore, you must conduct yourself with caution and act with circumspection!"

When Jizha returned from his travels among the states, the political situation in Wu had also undergone transformation. King Yuji of Wu passed away after reigning for seventeen years, transmitting the throne to his third younger brother, Yumai. However, Yumai unfortunately passed away after reigning merely four years. Before his death, he explicitly stipulated that his fourth younger brother, Jizha, should inherit the throne. Yet Jizha adamantly refused to accept the crown and ultimately went into hiding. With no other recourse, the people of Wu elevated Yumai's son, Liao, to the throne. This development, however, provoked the discontent of Prince Helü. Prince Helü was the son of King Zhufan of Wu; he reasoned that since Jizha refused to become king, according to their lineage principle of brothers succeeding one another, the succession should naturally fall to him. Consequently, Prince Helü initiated a power struggle and ultimately had Liao assassinated, installing himself as the ruler of Wu and becoming the historically renowned King Helü of Wu.

Witnessing these events, Jizha reacted with profound sorrow, declaring: "Since matters have reached this pass, as long as the ancestral fires of former King Shoumeng are not extinguished and the state altars of Wu are preserved, I have no complaints. The teachings of the ancient sages instruct us that whoever assumes the position of ruler must be obeyed." Accordingly, Jizha went to the tomb of King Liao of Wu to mourn and lament, presenting a report on the execution of his mission as an envoy. Thereafter, he steadfastly guarded his own duties and submitted to the commands of King Helü of Wu.