University of Virginia Library

BOOK THREE

Chapter X

TEN FAULTS[1]

Of the ten faults:—

The first is to practise loyalty in small ways, which betrays
loyalty in big ways.

The second is to esteem small advantages, which hampers
big advantages.

The third is to force personal bias, assert oneself, and
behave discourteously before feudal lords, which leads to
self-destruction.

The fourth is to neglect political counsels and indulge in
the five musical notes, which plunges one into misery.

The fifth is to keep covetous and self-opinionated and
rejoice in nothing but gain, which is the root of state-ruin
and self-destruction.

The sixth is to indulge in women singers and neglect
state affairs, which forecasts the catastrophe of state-ruin.

The seventh is to leave home for distant travels and ignore
remonstrances, which is the surest way to endanger one's
august position at home.

The eighth is to commit faults, turn no ear to loyal
ministers, and enforce one's own opinions, which destroys
one's high reputation and causes people to laugh at one.

The ninth is not to consolidate the forces within one's

boundaries but to rely on feudal lords abroad, which causes
the country the calamity of dismemberment.

The tenth is to insult big powers despite the smallness of
one's own country and take no advice from remonstrants,
which paves the way to the extermination of one's posterity.

What is meant by "practising small loyalty"?

Once King Kung[2] of Ch`u and Duke Li of Chin fought
at Yen-ling.[3] The Ch`u troops suffered a defeat. King
Kung was wounded in the eye. During the bloody battle
TzŬ-fan, High Commissioner of the Army, was thirsty and
wanted something to drink. His attendant, Shu Yang-ko,[4]
brought a cup of wine and presented it to him. "Fie!
Get away!" exclaimed TzŬ-fan. "It's wine." "No, it
isn't wine," replied Yang-ko. TzŬ-fan, accordingly, took
the cup and drank the wine. Habitually fond of wine, he
found it so delicious that he could not keep it from his
mouth till he became drunk. When the fighting was over,
King Kung wanted to have another battle and sent for the
High Commissioner of the Army, TzŬ-fan. The High
Commissioner of the Army, TzŬ-fan, gave a pain in the

heart as excuse for his absence from the conference. Thereupon
King Kung rode in a carriage and went to make a
personal call. As soon as he entered the tent of the
Commissioner, he smelt wine and turned back right away,
saying: "In to-day's battle, I, the King,[5] was wounded.
The only person I have looked to for help is the High
Commissioner of the Army. Now that the High Commissioner
of the Army is drunken in this manner, he is
certainly ruining the Altar of the Spirits of Land and Grain
of the Ch`u State and feeling no concern for the welfare of
my subjects. I, the King, have no reason to have him with
me on the battle-field any longer." So he turned his forces
homeward and retreated. He then beheaded TzŬ-fan as an
expiatory punishment for his disgrace of the King. Thus,
the presentation of wine by Shu Yang-ko was not meant to
revenge himself on TzŬ-fan, but his mind that loved him
with loyalty was just enough to put him to death. Hence
the saying: "To practise loyalty in small ways betrays
loyalty in big ways."

What is meant by "esteeming small advantages"?

Of old, when Duke Hsien of Chin thought of borrowing
the way through Yü to invade Kuo, Hsün Hsi said: "If
we bribe the Duke of Yü with the jade from Ch`ui-chi and
the team of the Ch`ü breed,[6] he will certainly let us have
the way." "The jade from Ch`ui-chi," said the Duke,
"was the treasure bequeathed by the late ruler. The team
of the Ch`ü breed horses is my best possession. Should
they accept our present but refuse us the way, what could

we do then?" "If they refuse us the way," said Hsün Hsi
in reply, "they never will accept our present. If they accept
our present and lend us the way, it will be the same as to
take the treasure from the inner treasury and keep it in the
outer one or to lead the horses out of the inner stable and
put them into the outer one. May Your Highness have no
worry about it!" "Very well," the Duke said, and he
then sent Hsün Hsi off to bribe the Duke of Yü with the
jade from Ch`ui-chi and the team of the Ch`ü breed and
thereby ask for the way though the country.

The Duke of Yü, regarding the jade and the horses as
inordinate advantages, thought of granting the request.
Against this idea Kung Chi-ch`i remonstrated with him,
saying: "Your Highness should not grant the request.
Indeed, Yü has Kuo as neighbour just as the carriage has
its wheels. Just as the wheels depend on the carriage, so
does the carriage depend on the wheels. Such is the relationship
between Yü and Kuo. Suppose we lend Chin the way.
Then, if Kuo falls at dawn, Yü will follow at dusk. It is
therefore impossible. May Your Highness never grant the
request!" The Duke of Yü would not listen to this advice,
and he let Chin have the way.

Three years elapsed after his attack on Kuo, his conquest
of the country, and victorious return[7] to his home-land,
when Hsün Hsi in turn[8] raised armies to invade Yü and
also conquered it. When Hsün Hsi led the horses homeward,
brought the jade along, and reported the result of the

campaign to Duke Hsien. With delight Duke Hsien said:
"The jade is as it was before, but the teeth of the horses
have grown somewhat longer."

Thus the Duke of Yü saw his army driven into peril and
his country dismembered. Why? It was because of his
love of small advantages and unconcern about its harmfulness.
Hence the saying: "To esteem small advantages hampers
large advantages."

What is meant by "enforcing personal bias"?

In by-gone days, when King Ling of Ch`u called an
inter-state conference at Shên, as the Crown Prince of Sung
arrived late, he arrested him and put him into jail. Further,
he insulted the Ruler of Hsü and detained Ch`ing Fêng of
Ch`i. Against these outrageous acts a certain middle
chamberlain remonstrated with the King, saying: "In
holding a conference of the feudal lords nobody should
break the inter-state etiquette. For it involves a death-orlife
turning-point to every country. In antiquity, after
Chieh held the conference at Yu-jung, Yu-min revolted;
after Chow gave a spring hunting party on the Li Hills, the
Eastern Barbarians revolted[9] ; and after King Yu organized
the T`ai-shih League,[10] the Western and Northern Barbarians
revolted. All such incidents were due to the breach of
etiquette. May Your Majesty think the matter over!" To
this counsel the ruler never listened, but enforced his own
opinions instead.

Before ten years elapsed,[11] King Ling made a tour to the

south, where the officials molested him. As a result, King
Ling starved to death by the Dry Brook. Hence the saying:
"To enforce personal bias and assert oneself leads to self-destruction."

What is meant by "indulging in the five musical notes"?

In by-gone days, when Duke Ling of Wei on his way to
Chin arrived by the P`u Water, he loosened his carriage,
released the horses, and set up a pavilion for sojourning
Towards midnight he heard somebody playing a novel
piece of music and was thereby greatly pleased. In the
morning he sent men out to find the musician in the vicinity,
but all came back with the report that he could not be found.
Thereupon, the Duke summoned Musician Chüan and said to
him: "There was somebody playing strange music last night.
I have just sent men out to find the musician in the vicinity,
but all reported that they had been unable to find him. It
might be the performance by some devil or spirit. Would
you, therefore, listen to it and copy it for me?" "At your
service," replied Musician Chüan. So he sat still at night
and played the harp to copy the music. Next day Musician
Chüan gave his report to the Duke, saying: "Thy servant
got it but he is still lacking in practice. Let us stay here
another night and thy servant will practise it." "Certainly,"
said Duke Ling. So they spent another night there. By the
following day he had mastered it, wherefore they left for
Chin.

Duke P`ing of Chin entertained them with a wine feast
on the Shih-i Tower.[12] When the drinking was at its height,

Duke Ling stood up and said: "There is a novel piece of
music. May I have the honour to show it?" "Fine,"
replied Duke P`ing. Thereupon Duke Ling summoned
Musician Chüan and ordered him to sit beside Musician
K`uang, hold the harp, and play it. Before the performance
was finished, Musician K`uang held down his hands and
stopped the music, saying, "This is a state-ruining piece of
music, which should not be performed to its end." "Where
does this music come from? Do you know?" asked Duke
P`ing. "This was composed by Musician Yen," replied
Musician K`uang, "and presented to King Chow. It was a
piece of frivolous music. When King Wu attacked Chow,
Musician Yen ran eastward as far as the P`u Water, where
he drowned himself. Therefore, this music has been heard
only by the P`u Water. At any rate, whoever hears this
music performed, is bound to see his native soil dismembered.
Its performance, therefore, should not be completed."
"What amuses me in particular is music," remarked Duke
P`ing. "Let him finish the performance." Musician Chüan,
accordingly, performed the piece to its end. "What is the
name of this tune?" Duke P`ing asked Musician K`uang.
"It is the so-called `pure sibilant tune',"[13] replied Musician
K`uang.

"Is the pure sibilant tune the saddest among all?" asked
the Duke further. "No," replied Musician K`uang, "it is
not as sad as the pure lingual tune." "Is it possible to hear
the pure lingual tune?" asked the Duke still further. "No,"
replied Musician K`uang. "In antiquity, those who heard
the pure lingual tune were all rulers of virtue and justice.
Now, as Your Highness's virtue is still shallow, Your
Highness as yet does not deserve to hear it." "Music
amusing me in particular, let me hear it?" asked the Duke
insistently. Thereby Musician K`uang was forced to hold
up the harp and play it. Following the performance of the
first part, there came from the south black cranes, two times
eight, and assembled at the end of the ridge of the gallery
roof. After the performance of the second part, they lined
up themselves in a row. When the third part was performed,
they raised their necks to sing and stretched their wings to
dance. Among the notes the pitches of kung and shang
echoed in heaven. Thereby Duke P`ing was much pleased
and the audience were all amused.

Meanwhile, Duke P`ing held a cup of wine and rose to
drink with the expression of his wish for the health and
happiness of Musician K`uang. When he took his seat
again, he asked, "Is there no tune sadder than the pure
lingual tune?" "It is not as sad as the pure dental tune,"
replied Musician K`uang. "Is it then possible to hear the
pure dental tune?" asked Duke P`ing. "No," replied
Musician K`uang. "In by-gone days the Yellow Emperor

once called a meeting of devils and spirits at the top of the
Western T`ai Mountain,[14] he rode in a divine carriage[15]
pulled by dragons, with Pi-fang[16] keeping pace with the
linchpin, Ch`ih-yu[17] marching in the front, Earl Wind[18]
sweeping the dirt, Master Rain[19] sprinkling water on the
road, tigers and wolves leading in the front, devils and
spirits following from behind, rising serpents rolling on the
ground, and male and female phœnixes flying over the top.
There in such a splendid manner he met the devils and
spirits, where he composed the pure dental tune. Now, as
Your Highness's virtue is still shallow, Your Highness does
not as yet deserve to hear it. If Your Highness does hear it,
thy servant is afraid lest there should be a mishap!" "Being
weighed down with years and amused by music in particular,"
said Duke P`ing, "let me hear the tune performed?"
Thereby Musician K`uang was forced to play it. Following
the performance of the first part, there arose dark clouds
from the north-western direction. After the performance of
the second part, there came a hurricane and then a downpour
followed, tearing the tents and curtains, breaking the bowls
and cups, and sweeping down the tiles of the gallery. The
audience all dispersed while Duke P`ing, much terrified,
had to hide himself in a gallery room. Thenceforth the
Chin State continually had dry weather and suffered a
barren land for three years, until finally Duke P`ing himself
caught a mortal disease.[20] Hence the saying: "To neglect
political counsels and enjoy the five musical notes drives
one to misery."

What is meant by "keeping covetous and self-opinionated"?

Of old, Earl Chih Yao led his allies, Chao, Han, and Wey,
to attack Fan and Chung-hang and destroyed them.[21] After
his victorious return, he rested his soldiers for several years.
Then he sent men to demand land from Han. When Viscount
K`ang of Han decided not to give it, Tuan Kuei opposed
him, saying: "We must not fail to comply with the demand.
Earl Chih, indeed, is by nature fond of gain, self-conceited
and opinionated. Now that he has sent his men to demand
land from us, if we do not give it, he will certainly turn his
troops against Han. Suppose Your Highness comply with
the demand. For, if we give, he will become over-familiar
with this practice and will also demand land from other
countries, any of which might fail to obey him. In case any
other country fails to obey, Earl Chih will certainly impose
military pressure upon her. Then Han will evade the crisis
and wait for the change of the whole situation." "Right,"
said Viscount K`ang, and then ordered messengers to cede
a county of ten thousand families to Earl Chih. Thereby
Earl Chih was pleased.

Likewise, he sent men to demand land from Wey. When
Viscount Hsüan of Wey[22] decided not to give it, Chao Chia
protested against the idea, saying: "When he demanded

land from Han, Han complied with the demand. Now he
is demanding land from Wey, if Wey does not give it, it will
mean that Wey counts on its own strength and purposely
antagonizes Earl Chih. In case we do not give it, he will
certainly move his soldiers against Wey. We had better
give it."[23] "Right," said Viscount Hsüan,[24] and then ordered
messengers to cede a county of ten thousand families to
Earl Chih.

Earl Chih finally sent men to Chao to demand the districts
of Ts`ai and Kao-lang. As Viscount Hsiang of Chao refused
to give them, Earl Chih formed a secret alliance with Han
and Wey on purpose to invade Chao.

Thereupon Viscount Hsiang summoned Chang Mêng-t`an
and said to him: "Indeed, Earl Chih is by nature kind[25] to
people in appearance but is in reality unkind to everybody.
For three times he has sent good-will envoys to Han and
Wey, but I have not received any word from him. No doubt,
he will move his troops against me. Where can I live in
security then?" "Well, Tung An-yü,[26] an able minister of
Viscount Chien,[27] governed Chin-yang very well," replied
Chang Mêng-t`an, "and Yin To followed his steps so closely
that the surviving influences of his teachings are still effective
in the locality. Suppose Your Highness were to decide to

live nowhere but in Ching-yang." "Right," said the
Viscount.

Then he summoned Yen-ling Yü[28] and ordered him to
lead the infantry, chariots, and cavalry to Chin-yang first,
while he followed after. Upon his arrival he set himself to
inspect the city-walls and the provisions stored by the five
offices, and found the walls not in good repair, no grain
hoarded in the storehouses, no money saved in the treasury,
no armour and weapons in the armoury, and the whole city
unprepared for defence measures. Feeling rather uneasy,
Viscount Hsiang summoned Chang Mêng-t`an and said to
him: "I have inspected the city-walls as well as the
provisions stored by the five offices and found nothing well
prepared and equipped. How can I cope with the enemy?"
"Thy servant has heard," said Chang Mêng-t`an, "the sage
during his governorship preserved resources among the
people[29] and not in the treasury nor in the armoury. He
endeavoured to improve his teachings but did not repair
the city-walls. Suppose Your Highness issue an emergency
decree, requesting the people to keep enough food for three
years and put any surplus amount of grain into the public
storehouses, to keep enough expenses for three years and
put any surplus amount of money into the state treasury,
and to send all leisured men[30] out of their families to repair
the city-walls." In the evening the Viscount issued the
decree. On the following day, the storehouses became
unable to hold any more grain, the treasury unable to hold

any more money, and the armoury unable[31] to take in any
more armour and weapons. In the course of five days the
city-walls were well repaired and all provisions for defence
measures were ready.

Then the Viscount summoned Chang Mêng-t`an and
asked: "Though our city-walls are now in good repair,
provisions for defence measures are now ready, money and
grain are now sufficient, and armour and weapons are now
more than enough, yet what can I do without arrows?"
In reply Chang Mêng-t`an said: "As thy servant has
heard, when Tung Tzŭ was governing Chin-yang, the
fences of the Public Hall all had on their outer enclosures
bush-clovers and thorny reeds, whose height nowadays
reaches ten feet. Suppose Your Highness take them out
and use them. There will then be more than enough arrows."
Meanwhile, the Viscount had the reeds and the bushes taken
out, had them tried, and found their stiffness not even
surpassed by the strength of the stems of fragrant bamboos.[32]

Soon afterwards the Viscount asked: "I have enough
arrows, but what can I do without metal?" In reply Chang
Mêng-t`an said: "Thy servant has heard that when Tung
Tzŭ was governing Chin-yang, the drawing rooms of the
Public Hall and the Public Dormitory all had columns and
pedestals made of refined copper. Suppose Your Highness
were to get them out and use them." So the Viscount had
them taken out and got more than enough metal.

No sooner than the commands and orders were established

and provisions for defence measures were completed, the
armies of the three enemy countries actually arrived.

Immediately after their arrival they fell on the city-walls
of Chin-yang and started fighting. Yet, despite three months'
engagement, they could not take the city; wherefore they
spread out their troops and besieged it, and led the water
of the river outside Chin-yang to inundate it. For three
years[33] they besieged the city of Chin-yang. In the meantime,
the people inside had to make nests for living and
hang up their pans for cooking. When money and foodstuffs
were near exhaustion and officers and officials were worn
out, Viscount Hsiang said to Chang Mêng-t`an: "The
provisions are scanty, the resources used up, and officers
and officials worn out. I am afraid we shall not be able to
hold out. If I want to surrender the city, to which country
shall I surrender?" In reply Chang Mêng-t`an said: "Thy
servant has heard, `If a wise man cannot rescue a doomed
city from ruin and protect an endangered object against
dangers, there is then no use esteeming wisdom.' Suppose
Your Highness were to leave[34] aside such an idea and let
thy servant worm through the water and steal out to see the
Rulers of Han and Wey."

When Chang Mêng-t`an saw the Rulers of Han and Wey,
he said: "Thy servant has heard, `When the lips are gone,
the teeth are cold.' Now that Earl Chih has led Your
Highnesses to invade Chao, Chao is on the verge of
destruction. After the fall of Chao, you both will fall next."
"We know that is very likely to happen," said the two

rulers, "but as Earl Chih is by nature suspicious[35] of everybody
and rarely kind to anybody, once he discloses our
scheme, his devastation will befall us at once. What can
we do then?" "The scheme coming out from the mouths
of both of Your Highnesses," said Chang Mêng-t`an, "slips
only into thy servant's ears. Nobody else will ever know
it." Accordingly, the two rulers promised Chang Mêng-t`an
the revolt of the two armies against Earl Chih and fixed a
date. That night they sent Chang Mêng-t`an off into Chin-yang
to report their plot to Viscount Hsiang. Frightened
and pleased at the same time, Viscount Hsiang welcomed
Mêng-t`an and repeated salutations to him.

The two rulers, after having sent Chang Mêng-t`an away
with the promise, called on Earl Chih. On leaving they
met Chih Kuo outside the gate of the commander's headquarters.
Wondering at their looks, Chih Kuo went in to
see Earl Chih and said to him: "The two lords in their
facial expressions reveal their oncoming insurrection."
"How?" asked the Earl. "They were in high spirits,"
replied Chih Kuo, "and walked with mincing steps.[36] Their
attitude was no longer as prudent as before. Your Highness
had better take drastic measures in advance." "The covenant
I made with the two lords is very solemn," remarked the
Earl. "Should Chao be smashed, its territory would be
divided into three portions. Therefore, I have kept intimate
terms with them. They will never deceive me.[37] Moreover,

it is three years[38] since the allied forces were entrenched
around Chin-yang. Now that we will take the city in no
time and enjoy the spoils, how comes it that they have
different minds? It won't be possible. Better discard the
idea and never worry about it. Also never let it come out
of your mouth again." Next morning the two rulers again
called on the Earl, went out, and once more met Chih Kuo
at the gate of the commander's headquarters. Chih Kuo
then went in to see the Earl and asked, "Did Your Highness
pass my words to the two lords?" "How do you know?"
asked the Earl. "I know because this morning after they
had called on Your Highness, when they were going out
and saw thy servant, their looks shifted and their eyes gazed
at thy servant. Doubtless, they are plotting an insurrection.
Your Highness had better kill them." "Leave them alone,"
said the Earl, "and never again talk about them." "No,"
said Chih Kuo, "you should not leave them alone. You
must kill them. If you won't kill them, then cultivate your
friendship with them." "How to cultivate my friendship
with them?" asked the Earl. In reply Chih Kuo said:
"The counsellor of Viscount Hsüan of Wey is Chao Chia
and the counsellor of Viscount K`ang of Han is Tuan Kuei.
Both are equally able to shift the policies of their masters.
Suppose Your Highness promise their masters to enfeoff
the two counsellors, each with a county of ten thousand
families, after Chao is taken. In that case the two lords will
have no reason to change their minds." "Upon the break-up
of Chao," said Earl Chih, "I will have to divide the territory
into three portions, and if in addition I have to enfeoff the
two counsellors each with a county of ten thousand families,
then what I get will be little. That won't do." Finding his
advice not taken, Chih Kuo went away and changed his
kinsmen into the Fu Clan.

On the appointed night the Chao Clan killed the enemy
garrisons of the dikes and led the water to inundate the army
of Earl Chih. Earl Chih's troops on keeping the water out
fell into confusion. Meanwhile, Han and Wey launched a
surprise attack from both sides while Viscount Hsiang led
his forces to raid the front. They defeated Earl Chih's
troops by long odds and captured Earl Chih. Earl Chih
died, his forces were crushed, his country was divided into
three, and he became a laughing-stock of the whole world.[39]
Hence the saying: "To keep covetous and self-opinionated
fosters the root of self-destruction."

What is meant by "indulging in women singers"?

Of old, when Yu Yü was sent by the King of Jung to
pay a courtesy visit to the court of Ch`in, Duke Mu asked
him, saying: "I have heard about the right way of government
but have not yet been able to witness it. I would like
to know how and why the intelligent rulers of antiquity
won and lost their states." In reply Yu Yü said: "Thy
servant happens to have studied it carefully and found that
by reason of their frugality they won their states, and by
reason of their extravagance they lost their states." "I am
at least worthy of asking you, an honourable scholar, about
the right way of government. Yet how comes it that you
put `frugality' in your reply to my question?" asked
Duke Mu. "Thy servant has heard," replied Yu Yü,
"Yao, while ruling All-under-Heaven, ate from earthen

plates and drank from earthen bowls. Within his dominion
which extended as far as Chiao-chih in the south and Yu-tu
in the north and in the east and the west as far as the horizons
of sun-rise and moon-rise, sun-set and moon-set, everybody
obeyed him willingly. When Yao gave up the rule over
All-under-Heaven, Yü Shun[40] accepted it. Thereupon
Shun started making new table-wares. He hewed trees
from the mountains and cut[41] them into small pieces, which
he first whittled, sawed, and smoothed away the traces of
the axe, then lacquered them with varnish and ink, and
finally transported them to the palace. Of the wood he
made table-wares. Therefore, he was regarded by the feudal
lords as far more extravagant than his predecessor. And
the states that refused to obey him were thirteen. When
Shun gave up the rule over All-under-Heaven and bequeathed
it to Yü, Yü made sacrificial wares, which he varnished
black outside and painted red inside. He had cushions made
of pieces of thin, plain silk; mats made of water-oats and
hemmed for decoration; cups and decanters embellished
with pretty colours; and casks and basins[42] made with
ornaments. The extravagance having thus turned from
bad to worse, the feudal states that disobeyed were thirty-three.
On the downfall of the Hsia-hou Clan the Yins
took the reins of government. They then constructed big
vehicles[43] and made nine pennants. Their table-wares were
carved; cups and decanters were engraved; the walls of
the palace were painted white[44] and the courtyard, chalky;
and cushions and mats had beautiful designs on them. Such
extravagance exceeding that of the predecessors, the states
that disobeyed were fifty-three. Thus, the more arts of
elegance and refinement the ruling class[45] knew, the less
were those willing to obey. Hence thy servant says:
`Frugality is the right way.' "

After Yu Yü had gone out, the Duke summoned the
Officer of the Censorate Liao and said to him: "I have
heard that the presence of a sage in a neighbouring country
is a constant threat to the enemy countries adjacent to it.
Now Yu Yü is a sage, I am worrying about it. What shall
I do?" In reply the Officer of the Censorate Liao said:
"As thy servant has heard, the dwelling of the King of
Jung is so rustic and so remote[46] that he has never heard
the music of the Central Land. Suppose Your Highness
present him with women singers, disturb his state affairs
thereby, then ask him to postpone the date of Yu Yü's
return, and thereby keep off Yu Yü's remonstration. After
the discord between ruler and minister appears, we can start
plotting against their state." "Right," the Duke said, and
then ordered the Officer of the Censorate Liao to take the
present of sixteen women singers to the King of Jung and
thereby ask him to postpone the date of Yu Yü's return.
The request was granted by the King of Jung, who was
greatly delighted at seeing the women singers. Thenceforth
he set up wine feasts, held drinking parties, and spent every
day in hearing music. He continued the same throughout
the year, till half of his oxen and horses died off. When

Yu Yü came back, he remonstrated with the King of Jung
against such misconduct, but the King of Jung would not
listen. At last Yu Yü left for Ch`in. Duke Mu of Ch`in
welcomed him, appointed him Assistant Premier and
asked him about the military strength and topographical
features of the land of Jung. Having secured enough
information, he mobilized his army and attacked the country.
In consequence he annexed twelve states and extended his
territory one thousand li farther.[47] Hence the saying: "To
indulge in women singers and neglect the state affairs forecasts
the catastrophe of state-ruin."[48]

What is meant by "leaving home for distant travels"?

Once upon a time, while Viscount T`ien Ch`êng[49] was
travelling on the sea and amusing himself, he gave a verbal
order to all high officials, saying, "Whoever talks about
going home shall be put to death." Thereupon Yen Cho-chü[50]
remarked: "Your Highness is now travelling on the
sea and amusing himself. What can be done in case ministers
at home plot against the state? Though you are now
enjoying yourself, what will you have when back home?"
In reply Viscount T`ien Ch`êng said: "I have already issued
the order, saying, `Whoever talks about going home shall
be put to death.' Now that you should have disobeyed my
order!" So he took up a lance to assail him. "Remember

in by-gone days," said Yen Cho-chü, "Chieh killed Kuan
Lung-p'êng and Chow killed Prince Pi-kan. Now, though
Your Highness kills thy servant and thus makes him the
third martyr in the cause of loyalty, be sure that thy servant
has spoken in the interests of the whole country and not for
himself." So saying, he stretched his neck forward and
added, "May Your Highness strike!" At once the ruler
threw away the lance and urged his carriage to hurry home.
Three days after his arrival home, he heard about some
people planning to prevent Viscount T`ien Ch`êng from
re-entering the state capital. Thanks to Yen Cho-chü's
effort, Viscount T`ien Ch`êng finally had the Ch`i State in
his grip. Hence the saying: "To leave home for distant
travels and ignore remonstrants[51] is the surest way to
endanger one's august position at home."

What is meant by "committing faults and turn no ear
to loyal ministers"?

In by-gone days, Duke Huan of Ch`i called the feudal
lords to meet nine times, brought All-under-Heaven under
one rule, and became the first of the Five Hegemonic Rulers.
And Kuan Chung assisted him. When Kuan Chung became
aged and unable to attend to his duties, he retired to live
at his home. One day Duke Huan went to call on him and
asked: "Uncle Chung is ill at home. If by any unlucky
chance you should not be up and doing again, to whom
should the state affairs be entrusted?" In reply Kuan
Chung said: "Thy servant is old and hardly worth consulting.
Nevertheless, thy servant has heard, `Nobody

knows the ministers better than the ruler does just as nobody
knows the sons better than the father does.' Suppose Your
Highness select one according to his judgment."

"How about Pao Shu-ya?" asked the Duke. "No."
replied Kuan Chung. "For Pao Shu-ya is by nature rigorous,
self-opinionated, and stubborn-minded. Rigorous, he is
likely to be violent towards the people. Self-opinionated,
he cannot win the hearts of the people. If he is stubborn-minded,
nobody is willing to work under him and all are not
afraid of him. Therefore he is not the right kind of assistant
to the Hegemonic Ruler."

"Then how about Shu Tiao?" asked the Duke. "No,"
replied Kuan Chung. "Such is human nature, indeed, that
everybody loves his own body. Now because Your Highness
was habitually jealous and fond of women, Shu Tiao castrated
himself for the single purpose of administering the harem.
If he could not love his own body, how would he be able
to love his master?"

"Then how about Prince K`ai-fang of Wei?" asked the
Duke. "No," replied Kuan Chung. "The distance between
Ch`i and Wei is not more than ten days' walk. Yet K`ai-fang
in order to serve Your Highness and meet his needs[52] never
went home for fifteen years to see his parents. Such is
against human nature. If he could not hold his parents in
affectionate esteem, how would he be so able to hold his
master?"

"Well, then, how about Yi-ya?" asked the Duke.
"No," replied Kuan Chung. "Indeed, Yi-ya was in charge
of the tastes of Your Highness's diet, and, finding that what

Your Highness had never tasted was human flesh only, he
steamed the head of his son and presented his master with
the rare taste. This is what Your Highness remembers.
Nevertheless, such is human nature that everybody loves his
own son. Now that he steamed his own son to make food
for his master, if he could not even love his own son, how
would he be able to love his master?"

"Well, then, who will be the right man?" asked the
Duke. "Hsi P`êng is he," replied Kuan Chung. "For he
is habitually steadfast in mind and upright towards people
and has few wants but many credits. Indeed, steadfast in
mind, he can offer an example to others; upright towards
people, he can be appointed to important office; having
few wants, he will be able to subject the masses; and
having many credits, he will be able to make friends
with the neighbouring states. A man like this is the right
kind of assistant to the Hegemonic Ruler. Suppose Your
Highness employ him." "Certainly," said the Duke.

More than one year later, Kuan Chung died, but the Duke
did not employ Hsi P`êng but passed the reins of government
to Shu Tiao. Shu Tiao had handled the state affairs for
three years already, when Duke Huan travelled southward
to T`ang-fu. Thereupon Shu Tiao, leading Yi-ya, Prince
K`ai-fang of Wei, and the chief vassals, launched a rebellion.
In consequence, Duke Huan died of thirst and hunger in
heavily-guarded confinement inside the bed chamber by the
south gate. There his dead body lay uncovered for three
months,[53] until worms crawled outdoors.

But why was it that Duke Huan was at last murdered
by his ministers, deprived of his high reputation, and

laughed at by All-under-Heaven, although his armies had
marched everywhere in the world and he had become the
first Hegemonic Ruler himself? It was because of his
fault in turning no ear to Kuan Chung. Hence the saying:
"To commit faults, turn no ear to loyal ministers, and
enforce one's own opinions, destroys one's high reputation
and sets people to laugh at one."

What is meant by "not consolidating the forces within
one's boundaries"?

Of old, when Ch`in was attacking Yi-yang, the Han Clan
was in imminent danger. Thereupon Kung-chung P`êng
said to the Ruler of Han: "Our allies are not reliable. Is
it not the best policy to make peace with Ch`in through
Chang Yi's good offices? Suppose we bribe Ch`in with
a famous city and join her in her southward campaign
against Ch`u. This will appease our trouble with Ch`in
and defeat her friendship with Ch`u." "Good," the Ruler[54]
said, and then ordered Kung-chung to set out westward
to make peace with Ch`in.

When the King of Ch`u heard about this scheme, he felt
uneasy, summoned Ch`ên Chên, and said to him: "P`êng
of Han is going westward to make peace with Ch`in. What
shall we do?" In reply Ch`ên Chên said: "Ch`in, after
receiving one city from Han, will mobilize her best-trained
soldiers, and will turn the combined forces of Ch`in and
Han southward against Ch`u. This is what the King of
Ch`in has sought in his prayer at his ancestral shrine. No
doubt, they will do Ch`u harm. Suppose Your Majesty

quickly send out a good-will envoy to present the Ruler of
Han with many chariots and precious gifts and say: `My
country, small as it is, has already mobilized all her forces.
I am hoping your great country will[55] display high morale
before the Ch`in invaders, and accordingly expects you to
send a delegation to our border to watch our mobilization.' "

Han actually sent a delegation to Ch`u. The King of
Ch`u, accordingly, despatched chariots and cavalry and
lined them up along the northern road.[56] Then he told the
Han delegation to inform the Ruler of Han that his troops
were about to cross the border and enter the territory of
Han. The delegation brought back the message to the
Ruler of Han, who was thereby greatly pleased and stopped
Kung-chung from going westward. "No, I should not
stop going westward," said Kung-chung. "For Ch`in is
harassing[57] us in reality while Ch`u is rescuing us only in
name. To listen to the empty words of Ch`u and make
light of the real disaster which Ch`in is causing, is the outset
of endangering the country." The Ruler of Han would not
take Kung-chung's advice, wherefore Kung-chung was
angry, went home, and for ten days never visited the court.

The situation at Yi-yang became more and more
threatening, when the Ruler of Han despatched envoys to
press for reinforcements from Ch`u. One envoy followed
on the heels of another so closely that their hats and canopies
were almost within one another's sight; but all in vain.
Yi-yang was finally taken[58] and the Ruler of Han became a

laughing-stock of the feudal lords. Hence the saying:
"Not to consolidate the forces within one's boundaries
but to rely on other feudal lords causes the country the
calamity of dismemberment."

What is meant by "insulting big powers despite the
smallness of one's own state"?

In by-gone days, when Prince Ch`ung-erh of Chin[59] was
living in exile, he once passed through the Ts`ao State.
The Ruler of Ts`ao made him take off his sleeves and upper
coat and looked at him.[60] Hsi Fu-chi and Shu Chan then
attended in the front. The latter said to the Ruler of Ts'ao:
"As far as thy servant can see, the Prince of Chin is not an
ordinary man. Your Highness has handled him without
mittens. Should he ever get the opportunity to return to
his native country and raise armies, he might cause Ts`ao
a great harm. Suppose Your Highness kill him now."
The Ruler of Ts`ao took no notice, however.

Hsi Fu-chi went home, feeling unhappy. So his wife asked
him: "Your Excellency has just come home from outdoors
but has some unpleasant colour on the face. Why?" In
reply Hsi Fu-chi said: "As I have heard, `When the ruler
has good luck, it will not visit me; but when he has bad
luck, it will befall me.' To-day His Highness summoned
the Prince of Chin and accorded him very discourteous
treatment. I was attending before him. Therefore I have
felt unhappy." "As far as I can see," said his wife, "the
Prince of Chin will be a ruler of ten thousand chariots,

and his followers will be ministers to the ruler of ten
thousand chariots. Now that he has been destitute and
forced to seek refuge in foreign countries and is passing
through Ts`ao and Ts`ao is treating him so impolitely, if
he ever returns to his native country, he will, no doubt,
punish all breakers of etiquette, and then Ts`ao will be the
first victim. Why don't you yourself now treat him
differently?" "Certainly, I will," replied Fu-chi. He,
accordingly, put gold in pots, covered them with food,
placed jades upon them, and at night sent men to present them
to the Prince. Seeing the messengers, the Prince repeated
his salutations and accepted the food but declined the jades.

From Ts`ao the Prince entered Ch`u, and from Ch`u
entered Ch`in. After he had stayed in Ch`in for three years,
Duke Mu of Ch`in one day summoned all ministers for
consultation, saying: "That in by-gone days Duke Hsien
of Chin kept intimate friendship with me, every feudal lord
has heard. Unfortunately Duke Hsien passed away from
the body of officials. It is nearly ten years since. His
successors so far have been no good. I am therefore afraid
lest this state of continuous chaos should leave their ancestral
shrine deserted and deprive their Altar of the Spirits of
Land and Grain of regular offerings. To make no decision
to restore order to the country is not the way to maintain
my intimate friendship with them. I am therefore thinking
of supporting Ch`ung-erh and installing him on the throne
of Chin. How do you think?" "Fine," replied all the
ministers. Thereupon the Duke raised an army of five
hundred leather-covered chariots, two thousand good
horsemen, and fifty thousand foot-soldiers, to help Ch`ungerh
enter Chin and establish him as Ruler of Chin.

After having been on the throne for three years, Ch`ungerh
raised an army and fell upon Ts`ao. He, accordingly,
ordered his men to say to the Ruler of Ts`ao, "Seize Shu
Chan and send him outside the city. His Highness will kill
him as an expiatory punishment for his insult of His
Highness." He also ordered his men to say to Hsi Fu-chi,
"My troops are storming the city. I understand very well
that formerly you never meant to offend me. Put a sign on
the gate of your residential quarters.[61] I will issue a decree,
ordering the troops not to trespass on it." The people of
Ts`ao, hearing about this, brought their relatives into Hsi
Fu-chi's residential quarters, where upwards of seven
hundred families had safety. This was the effect of his
respectfulness to the Prince.

Thus, Ts`ao was a small state pressed between Chin and
Ch`u. Its ruler was in constant danger as piled eggs are,
but he accorded the Prince of Chin such a discourteous
reception. This was the reason why his posterity was wiped
out. Hence the saying: "To insult big powers despite
the smallness of one's own country and take no advice
from remonstrants paves the way to the extinction of one's
posterity."