One of his nobles was Ki Tsze, viscount of Ki (or Latinized, Kicius). He was a profound scholar and author of important portions of the classic book, entitled the Shu King. He was a counsellor of the tyrant king, and being a man of upright character, was greatly scandalized at the conduct of his licentious and cruel master. The sage remonstrated with his sovereign hoping to turn him from his evil ways. In this noble purpose he was assisted by two other men of rank named Pi Kan and Wei Tsze. All their efforts were of no avail, and finding the reformation of the tyrant hopeless, Wei Tsze, though a kinsman of the king, voluntarily exiled himself from the realm, while Pi Kan, also a relative of Chow Sin, was cruelly murdered in the following manner: The king, mocking the wise counsellor, cried out, “They say that a sage has seven orifices to his heart; let us see if this is the case with Pi Kan.” This Chinese monarch, himself so much like Herod in other respects, had a wife who in her character resembled Herodias. It was she who expressed the bloody wish to see the heart of Pi Kan. By the imperial order the sage was put to death and his body ripped open. His heart, torn out, was brought before the cruel pair. Ki Tsze, the third counsellor, was cast into prison. Meanwhile the people and nobles of the empire were rising in arms against the tyrant whose misrule had become intolerable. They were led on by one Wu Wang, who crossed the Yellow River, and met the tyrant on the plains of Muh. In the great battle that ensued, the army of Chow Sin was defeated. Escaping to his palace, and ordering it to be set on fire, he perished in the flames. Among the conqueror’s first acts was the erection of a memorial mound over the grave of Pi Kan, and an order that Ki Tsze should be released from prison, and appointed Prime Minister of the realm. But the sage’s loyalty exceeded his gratitude. In spite of the magnanimity of the offer, Ki Tsze frankly told the conqueror that duty to his deposed sovereign forbade him serving one whom he could not but regard as a usurper. He then departed into the regions lying to the northeast. With him went several thousand Chinese emigrants, mostly the remnant of the defeated army, now exiles, who made him their king. It is not probable that in his distant realm he received investment from or paid tribute to King Wu. Such an act would be a virtual acknowledgment of the righteousness of rebellion and revolution. It would prove that the sage forgave the usurper. Some Chinese historians state that Ki Tsze accepted a title from Wu Wang. Others maintain that the investiture “was a euphemism to shield the character of the ancestor of Confucius.” The migration of Ki Tsze and his followers took place 1122 B.C.