social if not ethnological cleaving. The Ts'u men had beards, whilst those of Wu were not hirsute: this statement proves that the two barbarian populations differed between themselves. In 635 the King of Ts'u spoke of himself as "the unvirtuous" and the "royal old man"--designations both appropriate only to barbarians under Chinese ritual. In 880 B.C., when the imperial power was already waning, and the first really historical King of Ts'u was beginning to bring under his authority the people between the Han and the Yang-tsz, he said: "I am a barbarian savage, and do not concern myself with Chinese titles, living or posthumous." In 706, when the reigning king made his first conquest of a petty Chinese principality (North Hu Pêh), he said again: "I am a barbarian savage; all the vassals are in rebellion and attacking each other; I want with my poor armaments to see for myself how Chou governs, and to get a higher title." On being refused, he said: "Do you forget my ancestor's services to the father of the Chou founder?" Later on, as has already been mentioned, he put in a claim for the Nine Tripods because of the services his ancestor, "living in rags in the Jungle, exposed to the weather," had rendered to the founder himself. In 637, when the future Second Protector and ruler of Tsin visited Ts'u as a wanderer, the King of Ts'u received him with all the hospitalities "under the Chou rites," which fact shows at least an effort to adopt Chinese civilization. In 634 Lu asked Ts'u's aid against Ts'i, a proceeding condemned by the historical critics on the ground that Ts'u was a "barbarian savage" state. On the other hand, by the year 560 the dying King of Ts'u was eulogized as a man who had successfully subdued the barbarian savages. But against this, again, in 544 the ruler of Lu expressed his content at having got safely back from his visit to Ts'u, i.e. his visit to such an uncouth and distant court. Thus Ts'u's emancipation from "savagery" was gradual and of uncertain date. In 489 the King of Ts'u declined to sacrifice to the Yellow River, on the ground that his ancestors had never presumed to concern themselves with anything beyond the Han and Yang-tsz valleys. Even Confucius, (then on his wanderings in the petty state of CH'ÊN) declared his admiration at this, and said: "The King of Ts'u is a sage, and understands the Great Way (_tao_)." On the other hand, only fifty years before this, when in 538 Ts'u, with Tsin's approval, first tried her hand at durbar work, the king was horrified to hear from a fussy chamberlain (evidently orthodox) that there were six different ways of receiving visitors according to their rank; so that Ts'u's ritual decorum could not have been of very long standing. The following year (537) a Tsin princess is given in marriage to Ts'u-- a decidedly orthodox feather in Ts'u's cap. Confucius affects a particular style in his history when he speaks of barbarians; thus an orthodox prince "beats" a barbarian, but "battles"