said: "Your personal pique should hardly suffice for ground to trouble the whole country": and he refused. The principle of the divinity that doth hedge a king was early established, but there are certainly more numerous evidences of royal absolutism in Ts'u than in orthodox China, where responsibility of rulers before Heaven and the People (symbolical of Heaven also) was an accepted axiom. For instance, in 522 B.C., an officer, knowing that the King of Ts'u was sending for him in order to kill him, said to his brother: "As the king orders it, one of us two must go, but you can avenge me later on." When the next Ts'u king was a fugitive, and it was a question in a subject's mind of killing him because his father had taken a brother's life, it was objected: "No! if the king slays one of his officers, who can avenge it? His commands emanate from Heaven. It is unpardonable to cut off the ancestral sacrifice of a whole house in this way." In still more ancient times, when the last Emperor of the Shang dynasty was being warned of the rising popular feeling in favour of the rising Chou power, he remarked: "Have I not Heaven's mandate? What can they do to me?" When the Martial King achieved his conquest, he smeared the god of the soil with the sacrificial victims' blood, and announced the crimes of the dead tyrant to Heaven. In the war of 589 between Tsin and Ts'i, the ruler of Ts'i, who had changed places with his charioteer in order to escape detection, was hotly pursued; but his chariot caught in a tree. Seeing this, the Tsin captain prostrated himself before the chariot, and said: "My princely master's orders are to assist the states of Lu and Wei" (i.e. not to attack your person). Meanwhile the disguised charioteer ordered the disguised king to fetch a drink of water, and the king thus escaped even the humiliation of a favour from his generous victor. When in 548 a worthless Ts'i ruler was assassinated, the philosopher Yen-tsz said: "When the ruler dies or is exiled for the gods of the land and its harvests, one dies or is exiled with him; but if he dies or is exiled for private reasons, then only his personal friends die with him." He therefore contented himself with wailing, and with laying his head on the royal body. The same Tsin captain who was so tender to the Ts'i duke in 589 had an opportunity fourteen years later of taking prisoner the ruler of CHÊNG in battle; but he said: "Evil cometh to him who toucheth a crowned head! I have already committed sacrilege once against the ruler of Ts'i; preserve me from committing this crime a second time!" And he turned promptly back. During the same fight, the King of Ts'u's body-guard was attacked by the Tsin generalissimo, who, when he discerned the king in the centre of the guards, got out of his chariot, doffed his helmet, and fled in horror, "such was his respect for the person of royalty." It was a ritual rule in China for the distinguished men