University of Virginia Library

BOOK NINE

Chapter XXX

INNER CONGERIES OF SAYINGS, THE UPPER
SERIES: SEVEN TACTS[1]

There are seven tacts which the sovereign ought to employ,
and six minutiæ which he ought to penetrate.

Of the seven tacts, the first is said to be "comparing
and inspecting all available different theories"; the second,
"making punishment definite and authority clear"; the
third, "bestowing rewards faithfully and everybody exert
his ability"; the fourth, "listening to all sides of every
story[2] and holding every speaker responsible for it"; the
fifth, "issuing spurious edicts and making pretentious
appointments"; the sixth, "inquiring into cases by
manipulating different information"; and the seventh,
"inverting words and reversing tasks."

These seven are what the sovereign ought to employ.

1. Comparing Different Views[3]

If the sovereign does not compare what he sees and
hears, he will never get at the real. If his hearing has any
particular passage to come through at all, he will be deluded

by ministers. The saying is based on the clown's dream of
a cooking stove and on Duke Ai's saying that his mind
became bewildered because of no advisory council. For
further illustration, the man of Ch`i claimed to have seen
the Earl of the River, Hui Tzŭ remarked that the ruler
had lost half the brains in the country. Its contrary is
instanced by the starvation of Shu Sun by Shu Niu and
the interpretation of Ching's customary law by Chiang Yi.
Duke Ssŭ wanted political order, but, not knowing any
special kind of statecraft, merely made the ministers hostile
to one another. For the same reason, the intelligent
sovereign would infer the need of guarding against rapacious
ministers from the reason for piling iron bars on the walls
of the room as measures against stray arrows, and judge
the existence of an impending calamity in the market-place
from the allegation of facts by three men.

2. Making Punishment Definite

If the ruler is too compassionate, the law will never
prevail. If the authority is too weak, the inferior will offend
the superior. For this reason, if penalties are not definite,
prohibitions and decrees will take no effect. The saying is
based on Tung Tzŭ's tour to the Stony Country and Tzŭch`an's
instruction to Yu Chi. For further illustration,
Chung-ni talked about the function of frost, the Law of
Yin punished anybody throwing ashes into the streets, the
highway guards left Yo Ch`ih, and Kung-sun Yang strictly
censured minor offences. On the contrary, the gold-dust
in the Clear Water was not kept safe, the fire at the Product
Swamp was not suppressed. Ch`êng Huan thought that

extreme benevolence would weaken the Ch`i State; Pu P`i
thought that compassion and beneficence would ruin the
King of Wey. Kuan Chung, knowing the necessity of making
prohibitions strict, extended jurisdiction over dead persons.
Duke Ssŭ, knowing the necessity of making punishment
definite, bought back a labour fugitive.

3. Bestowing Reward and Honour

If reward and honour are insufficient and faithless, the
inferior would not obey. If reward and honour are great
and of faith, the inferior will make light of death. The
saying is based on Viscount Wên's saying, "The inferior
turn to great reward and high honour just like the wild deer
going to luxuriant grass." For further illustration, the
King of Yüeh set fire to the palace building, Wu Ch`i leaned
the shaft of a carriage outside the city-gate, Li K`uei judged
lawsuits on the basis of the litigants' shooting abilities, and
the people of Ch`ung-mên in Sung would on account of
reward and honour reduce themselves to death. Kou-chien,
knowing the utility of reward and honour, saluted an angry
frog; Marquis Chao, knowing the utility of reward and
honour, stored up old trousers. Big reward, indeed, makes
everybody as brave as Mêng Pên and Chuan Chu. Women
daring to pick up silkworms and fishermen daring to
grasp eels, both testify to the utility of reward and
honour.[4]

4. Listening to All Sides of Every Story

If the ruler listens straight to one project alone, he cannot
distinguish between the stupid and the intelligent. If he
holds every projector responsible, ministers cannot confound
their abilities. The saying is based on the demand of the
Chêng territory by Wey and on the playing of the Yü
instrument. Its opposite is instanced by Shên Tzŭ's employment
of Chao Shao and Han Ta to test the opinion of the
Ruler of Han. For further instance, Prince Ch`ih[5] suggested
the cession of the territory east of the Yellow River; Marquis
Ying proposed to loosen the garrison at Shang-tang.

5. Making Pretentious Appointments

If someone has frequent audience with his superior and
is accorded a long reception but not appointed to any
office, then villainous men will disperse in his presence like
deer in all directions. If the superior sends men out to find
anything other than what is in question, the inferior would
not dare to sell private favours. Therefore, P`ang Ching
recalled the sheriff, Tai Huan ordered men to find out if
there was any covered wagon, the Sovereign of Chou
purposely lost jade bodkins, and the Premier of Shang
spoke about ox dung.

6. Manipulating Different Information

If you make inquiries by manipulating different information,
then even unknown details will come to the fore. If
you know everything of something, then all the hidden
will be seen in a different light. The saying is based on

Marquis Chao's holding one of his nails in his fist. For
further illustration, when the knowledge of the conditions
outside the south gate became definite, conditions going
on in the other three directions were found out, too. The
Sovereign of Chou looked for crooked canes, wherefore the
officials became afraid of him thereafter. Pu P`i employed[6]
a petty official as detective. Hsi-mên Pao pretended[7] to
have lost the linchpin of his carriage.

7. Inverting Words

Invert words and reverse affairs, and thereby cross-examine
the suspect. Then you will get at the reality of
culprits. Thus, Shan-yang[8] purposely slandered Chiu Shu,
Nao Ch`ih fabricated an envoy from Ch`in, the Ch`is wanted
to create disturbances, Tzŭ-chih lied about the white horse,
Tzŭ-ch`an separated the litigants, and Duke Ssŭ purposely
made his men go through the pass of the city.

So much above for the canons.

Annotations to Canon I:—

At the time of Duke Ling of Wei, Mi Tzŭ-hsia was in
favour with him, and administered all public affairs in the
Wei State. One day, the clown,[9] while interviewing the
Duke, said, "The dream of thy servant has materialized,
indeed." "What did you dream?" asked the Duke. "Thy
servant dreamt that a cooking stove stood in lieu of Your

Highness," replied the clown. "What? As I understand,"
said the Duke in anger, "who sees the lord of men in
dreaming dreams the sun. Why did you see a cooking
stove in your dream of His Highness?" In reply the dwarf
said: "Indeed, the sun shines upon everything under
heaven while nothing can cover it; the ruler of men reigns
all over the country while nobody can delude[10] him.
Accordingly, who sees the lord of men in dreaming, dreams
the sun. In the case of a cooking stove, however, if one
person stands before it, then nobody from behind can see.
Now, supposing someone were standing before Your
Highness, would it not be possible for thy servant to dream
of a cooking stove[11] ?"

Once Duke Ai of Lu asked Confucius, saying, "In spite
of the popular proverb, `Getting bewildered because of no
advisory council,' why is it that in administering the state
affairs the more I consult with the body of officials the more
disorderly the state becomes?" In reply Confucius said:
"When the enlightened sovereign asks ministers about
state affairs, one minister might know while another might
not know. In that case, the enlightened sovereign can
preside over a conference while the ministers earnestly
discuss the affairs before him. Now that every official utters
every word in accord with the opinion of Chi Sun and the
whole State of Lu falls under the sway of one and the same
bias, even though Your Highness consults with everybody
within the state boundaries, the state cannot help becoming
disorderly."

According to a different source[12] : When Yen Ying Tzŭ
visited the court of Lu, Duke Ai[13] asked, "In spite of the
common saying, `Getting bewildered because of not having
three persons to consult with,' why is it that Lu cannot help
becoming disorderly, although I consult with the whole
nation?" In reply Yen Tzŭ said: "The ancient saying,
`Getting bewildered because of not having three persons
to consult with,' means that as one person may miss the
point while the other two may get at it, three persons are
sufficient to form an advisory council. Hence the saying,
`Getting bewildered because of not having three persons
to consult with.' Now that the officials throughout the
Lu State, numbering hundreds and thousands, all talk in
accordance with the private bias of the Chi Clan, though the
number of persons is not small, yet what they say is the
opinion of one man. Then how can there be three?"

Once somebody of Ch`i said to the King of Ch`i: "The
Earl of the River is a great god. Why may Your Majesty
not try to meet with him? May thy servant enable Your
Majesty to meet with him!" Thereupon he built an altar
on the middle of the flood and stood with the King upon it.
In the meantime, there was a big fish making motions.
"That is the Earl of the River!" said the man.

Chang Yi wanted to attack Ch`i and Ching with the allied
forces of Ch`in, Han, and Wey, while Hui Shih wanted to
halt the war by befriending Ch`i and Ching. The two
opened a debate. The officials and the chamberlains all
spoke in favour of Chang Tzŭ, pointing out the advantage
of attacking Ch`i and Ching, while nobody spoke in favour

of Hui Tzŭ. The King actually followed Chang Tzŭ's
advice, considering Hui Tzŭ's proposal impracticable. After
the expedition against Ch`i and Ching had been successfully
carried out, Hui Tzŭ went into the court to have an audience,
when the King said: "Sir, you should not have said anything
at all. The expedition against Ch`i and Ching actually
turned out to our advantage. And the whole nation had so
expected." Thereupon Hui Tzŭ said: "May Your Majesty
not refrain from deliberating upon the whole situation!
Indeed, the expedition against Ch`i and Ching turned out
to our advantage. And so had the whole nation expected.
How numerous wise men were! If the expedition against
Ch`i and Ching turned out to our disadvantage while the
whole nation had expected the advantage, then how numerous
must stupid men have been? After all, every scheme is
a doubt from the outset. Who really doubts at all, usually
considers every scheme half practicable and half impracticable.
Now that all brains of the nation took the practicable side,
it means that Your Majesty lost half the brains, namely, the
brains of the negative side. The sovereign intimidated by
wicked ministers is, as a rule, a loser of half the brains in
the country."

When Shu Sun was Premier of Lu, he was influential
and in charge of all state affairs. His favourite, named
Shu Niu, also abused his orders. Shu Sun had a son named
Jên. Jealous of Jên, Shu Niu wanted to kill him. Accordingly,
he went with Jên to visit the inner court of the Ruler of Lu.
The Ruler of Lu bestowed upon him a jade ring. Jên,
making a deep bow, accepted it. But he dared not hang it
on his girdle and so told Shu Niu to secure Shu Sun's
permission beforehand. Deceiving him, Shu Sun said:

"I have already secured his permission for you to wear it."
Therefore Jên wore it on his girdle. Shu Niu then purposely
said to Shu Sun, "Why does Your Excellency not present
Jên to the Ruler?" "Why is the boy worth presenting?"
said Shu Sun. "As a matter of fact, Jên has already had
several interviews with the Ruler," said Shu Niu. "The
Ruler bestowed upon him a jade ring, which he has already
started wearing." Thereupon Shu Sun summoned Jên and
found him actually wearing it on his girdle. Angered thereby,
Shu Sun killed Jên.

Jên's elder brother was named Ping. Shu Niu was also
jealous of him and wanted to kill him. So he cast a bell
for Ping. When the bell was ready, Ping dared not toll it
and so told Shu Niu to secure Shu Sun's permission beforehand.
Instead of securing the permission for him, Shu Niu
again deceived him and said: "I have already secured his
permission for you to toll it." Therefore Ping tolled it.
Hearing this, Shu Sun said, "Without securing my
permission Ping tolled the bell at his own pleasure." Angered
thereby, he banished Ping. Ping ran out and escaped to
Ch`i. One year later, Shu Niu on behalf of Ping apologized
to Shu Sun. Shu Sun then ordered Shu Niu to recall Ping.
Without recalling Ping, Shu Niu in his report said, "I have
already summoned Ping, but he is very angry and will not
come." Shu Sun, enraged thereby, ordered men to kill
him. After the death of the two sons, Shu Sun fell ill,
wherefore Shu Niu alone took care of him, discharged the
attendants, and would not let anybody else in, saying,
"Shu Sun does not want to hear anybody's noise." As a
result, Shu Sun ate nothing and starved to death. When
Shu Sun was already dead, Shu Niu intentionally held no

funeral service, but moved his private storages and treasure
boxes, emptied them, and ran away to Ch`i. Indeed, if
anybody listens to the words of a trusted crook and in
consequence father and son are put to death, it is the calamity
of not comparing different views.

When Chiang Yi was sent by the King of Wey as envoy
to Ching, he said to the King of Ching: "After entering
the boundaries of Your Majesty, thy servant heard that,
according to the customary law of your honourable kingdom,
a gentleman should neither obscure anybody else's virtue
nor expose anybody else's vice. Do you really have such
a customary law?" "Certainly, we do!" replied the
King. "If so, did the Duke of White's rebellion involve no
danger at all? If you uphold such a customary law, then
vicious ministers will be pardoned for committing capital
crimes."

Duke[14] Ssŭ of Wei had confidence in Ju Erh and loved
Princess Shih. Fearing lest both should delude him because
of his confidence and love, he purposely ennobled Po Yi to
rival Ju Erh and favoured Princess Wey to counteract Princess
Shih and said, "This is to make one compare himself or herself
with the other." Duke Ssŭ knew the need of suffering
no delusion but never got at the right technique. Indeed, if
the sovereign does not allow the humble to criticize the
noble and the inferior to denounce[15] the superior, but always
expects the powers of high and low to balance, then ministers
on equal footing will dare to conspire with each other.
In so doing he will increase the number of delusive and

deceitful officials. Thus was begun the delusion of Duke
Ssŭ.

Indeed, if arrows come from a certain direction, then pile
iron bars in that direction to guard against them. If arrows
come from unknown directions, then make an iron-walled
room to guard against all of them. If one guards against
them this way, his body will receive no injury. Therefore,
in the way one guards against all arrows and receives no
injury, the ruler should stand in opposition to all ministers
and thereby encounter no culprit.

When P`ang Kung together with the Crown Prince was
going to Han-tan as hostage, he said to the King of Wey:
"Now, if someone says there in the market-place is a tiger,
will Your Majesty believe it?" "No, I will not believe it,"
replied the King. "Then, if two men say there in the marketplace
is a tiger, will Your Majesty believe it?" "No, I
will not believe it," was another reply. "If three men say
there in the market-place is a tiger, will Your Majesty believe
it?" "I will believe it," affirmed the King finally. Thereupon
P`ang Kung said: "That there is no tiger in the
market-place is clear enough, indeed. Nevertheless, because
three men allege the presence of a tiger, the tiger comes into
existence. Now that Han-tan is far more distant from the
Wey State than the market-place is from the court and those
who criticize thy servant are more than three men, may Your
Majesty deliberate over the mission of thy servant!" As
expected, when P`ang Kung returned from Han-tan, he
could not secure an admission[16] into the city.

Annotations to Canon II:—

Tung An [17] -yü, Magistrate of the Upper Land in the Chao
State, once toured the mountains in the Stony Country.
Seeing there a deep gorge with steep sides like high walls,
one hundred fathoms deep at least, he asked the villagers in
the surrounding vicinities, "Has anybody ever walked into
this gorge?" "Nobody," replied they. "Then has any
child or baby or any blind or deaf man or any insane or
unconscious person ever walked into it?" "No," they
replied similarly. "Then has any ox or horse or dog or
pig ever walked into it?" "No," was again the reply.
Thereat Tung An-yü heaved a deep sigh, saying: "Lo!
I have acquired the ability to govern the people. Only if
I make my law grant no pardon just like the walk into the
gorge always leading to death, then nobody dare to violate
it. And everything will be well governed."

Tzŭ-ch`an, Premier of Chêng, when ill and about to die,
said to Yu Chi: "After my death you will certainly be
appointed Premier of Chêng. Then be sure to handle the
people with severity. Indeed, fire appears severe, wherefore
men rarely get burned; water appears tender, wherefore
men often get drowned. You must not forget to make
your penalties severe and do not immerse yourself in
tenderness." After Tzŭ-ch`an's[18] death, however, Yu Chi
could not bear applying severe penalties. Meanwhile, young
men in Chêng followed one another in becoming robbers
and established themselves on the Bushy Tail Swamp ready
to menace Chêng at any time. Thereupon Yu Chi led

chariots and cavalrymen and fought with them. After a
combat lasting a whole day and a whole night, he finally
was barely able to overcome them. Taking a heavy breath,
Yu Chi sighed and said: "Could I have practised my
master's instruction early, I would not have come to regret
to this point!"

Duke Ai of Lu once asked Chung-ni: "There is the
record in the Spring and Autumn Annals that in winter
during the month of January[19] frost does not kill grass.[20]
Why was there made such a record?" In reply Chung-ni
said: "This is to say that what ought to be killed was not
killed. Indeed, frost should kill grass but never kills it.
Peach- and plum-trees bear fruits in winter. If heaven loses
its proper course, even grass and trees will violate and
transgress it. How much more would the people do so if
the ruler of men loses his true path?"

The Law of Yin would punish anybody throwing ashes
into the streets. This Tzŭ-kung regarded as too severe and
so asked Chung-ni about it. "They knew the right way of
government," replied Chung-ni. "Indeed, ashes thrown
into the streets would blow into the eyes of the passers-by
and obscure their sight. And if anybody obscures the
sight of others, he would irritate them. When irritated,
they start quarrelling. On quarrelling, each side would
mobilize their three clans[21] to slaughter the other. It means
that throwing ashes into the streets leads to the mutual
onslaught between the three clans of both sides. Therefore

it is right to punish any offender. Indeed, heavy punishment
is disliked by the people, but throwing no ashes is easy to
them. To make the people do easy things and not ignore
their dislike is the right way of government."

According to a different source: According to the Law
of Yin, whoever threw ashes on the public road should
have his hands cut off. Tzŭ-kung said: "The crime of
ash-throwing is light but the punishment of hand-cutting
is heavy. Why were the ancients so cruel?" In reply
Confucius said: "Not to throw ashes is easy but to have
hands cut off is disliked. The ancients considered it easy
to enforce the easy and prevent the disliked. Therefore
they enacted the law."

Yo Ch`ih, Premier of Central Hills, when appointed envoy
to Chao, took one hundred chariots along and selected the
wise and able men among his guests to be his highway
guards. On the way they became disorderly. "Gentlemen,"
said Yo Ch`ih, "I regarded you as wise and appointed you
highway guards. Now that you are creating a commotion
on the way, what is the reason?" The guests, accordingly,
resigned from their posts and went away, saying: "Your
Excellency does not know the right way of government.
Indeed, it needs prestige to keep people[22] obedient and it
needs profit to encourage them.[23] Therefore good government
is possible. Now, thy servants are Your Excellency's junior
guests. Indeed, to employ the junior in disciplining the
senior and the low in governing the high and thereby
become unable to exercise the authorities of reward and
punishment to control the subordinates, is the cause of

confusion. Suppose you employ your subordinates on
trial, appoint the good ones ministers, and behead those
not good. Then how could there be disorder?"

The Law of Kung-sun Yang took minor offences seriously.
Major offences are hard for men to commit while small
faults are easy for men to remove. To make men get rid of
easy faults and not ignore difficult offences is the right way
of government. Indeed, when small faults never appear,
big offences will not come into existence. For this reason,
men committed no crime and disorder did not appear.

According to a different source: Kung-sun Yang said,
"In applying penalties, take light ones seriously because if
light penalties are not applied, heavy ones will not come at
all. This is said to be getting rid of penalties by means of
penalties."[24]

In the southern part of Ching the bottom of the Clear
Water produced gold-dust. Many men in secret dug out
gold-dust. In accordance with the prohibition law, a number
of gold-diggers were caught and stoned to death in the
market-place. Then the authorities built walls to bar the
water from the people. Still people never stopped stealing
gold-dust. Indeed, no chastisement is severer than stoning
to death in the market-place. That people never stopped
stealing gold-dust was because the culprits were not always
caught. In this connection, supposing someone said, "I
will give you the reign over All-under-Heaven and put you
to death," then even a mediocre man would not accept the
offer. Indeed, the reign over All-under-Heaven is a great
advantage, but he would not accept it as he knew he

would be put to death. Therefore, if not always caught,
people never stop stealing gold-dust despite the danger of
being stoned to death. But if they are certain of being put
to death, then they dare not accept even the reign over
All-under-Heaven.

The Lus once set fire to the Product Swamp. As the
northern winds appeared, the fire spread southward. Fearing
lest the state capital might be burned, Duke Ai trembled
and personally directed the masses in suppressing the fire.
Meanwhile, he found nobody around, all having gone to
hunt animals and leaving the fire unsuppressed. Thereupon
he summoned Chung-ni and asked him about it. "Indeed,
hunting animals," said Chung-ni, "is a pleasure and incurs
no punishment. But putting out the fire is a hardship and
promises no reward. That is the reason why the fire is not
put out." "Right," remarked Duke Ai. "It is untimely,
however, to offer rewards just in time of emergency like
this," added Chung-ni. "If Your Highness has to reward
all the participants in the suppression of the fire, then even
the whole state wealth is not enough for rewarding them.
Suppose we enforce the policy of punishment for the time
being." "Good," said Duke Ai. Thereupon Chung-ni
issued the order that absence in the suppression of the fire
should be sentenced to the same punishment as surrender to or
escape from enemies and hunting animals should be sentenced
to the same punishment as trespass upon the inner court
of the palace. In consequence, the fire was put out before
the order spread all over.

Ch`êng Huan[25] said to the King of Ch`i, "Your Majesty
is too benevolent but too lenient to bear censuring people."

"Isn't it a good name to be too benevolent and too lenient
to bear censuring people?" asked the King. In reply Ch`êng
Huan said: "It is good to ministers but not what the lord
of men ought to do. Indeed, ministers must be benevolent
in order to be trustworthy, and must be lenient to people
in order to be accessible. If not benevolent, he is not trustworthy;
if not lenient to people, he is not accessible."
"If so, to whom am I too benevolent and to whom[26] am
I too lenient?" asked the King. In reply Ch`êng Huan
said: "Your Majesty is too benevolent to the Duke of
Hsüeh and too lenient to the various T`iens.[27] If Your
Majesty is too benevolent to the Duke of Hsüeh, then chief
vassals will show no respect for order. If Your Majesty
is too lenient to the T`iens, then uncles and brothers
will violate the law. If chief vassals show no respect for
order, the army will become weak abroad. If uncles and
brothers violate the law, then at home the government will
fall into disorder. To have the army weakened abroad and
the government disordered at home, this is the fundamental
factor ruining the state."

King Hui of Wey said to Pu P`i, "When you hear His
Majesty's voice, how does it sound to you?" "Thy servant
hears the compassion and beneficence of Your Majesty,"
was the reply. "Then to what extent will my achievement
progress?" asked the King in great delight. "To the
extent of ruin," was the reply. "To be compassionate and
beneficent is to practise good deeds. Why should such a
practice lead to ruin?" wondered the King. In reply Pu
P`i said: "To be sure, compassion means leniency;

beneficence, fondness of giving favours. If lenient, Your
Majesty will not censure those who have faults; if fond
of giving favours, Your Majesty will bestow rewards without
waiting for merits to appear. If men guilty of faults are not
punished and those of no merit are rewarded, isn't ruin the
possible outcome?"

The people of the Ch`i State would hold expensive
funeral rites, till cloth and silk fabrics were exhausted by
clothes and covers, and wood and lumber by inner and
outer coffin-walls. Worried over this, Duke Huan said to
Kuan Chung: "If the people exhaust cloth this way, nothing
will be left for national wealth. If they exhaust wood this
way, nothing will be left for military defence. And yet the
people will hold expensive funeral rites and never stop
How can prohibition be effected?" In reply Kuan Chung
said, "If people do anything at all, it is done for profit if
not for repute." Thereupon he issued the order that if the
thickness of both inner and outer coffin-walls were to go
beyond legal limits, the corpse should be cut into pieces
and the mourning relatives should be held guilty. Indeed,
to cut the corpse into pieces would create no repute; to
hold guilty the mourning relatives would produce no profit.
Why should the people continue holding expensive funeral
rites then?

At the time of Duke[28] Ssŭ of Wei, once a labour convict
escaped to the Wey State and there took care of the illness
of the queen of King Hsiang. When Duke Ssŭ of Wei
heard about this, he sent men out and offered fifty taels of
gold for the purchase money of the fugitive. The men
went back and forth five times, but the King of Wey refused

to surrender the convict. Thereupon Duke Ssŭ decided
to exchange the City of Tso-shih for the man. Against
this decision all the officials and attendants remonstrated
with the King, asking whether it should be practicable to
exchange a city for a labour fugitive. "You, gentlemen,
do not understand my reason," explained the Ruler.[29]
"Indeed, government must be concerned even with small
affairs so that no serious disturbance can take place. If the
law does not stand firm and censure is not definite, there is
no use in keeping ten Tso-shihs. If the law stands firm and
censure is definite, there is no harm even by losing ten
Tso-shihs." Hearing about this, the King of Wey said,
"When one sovereign wants to govern well, if another
does not listen to him, it is sinister." Accordingly, he sent
off the fugitive in a cart and surrendered him free of charge.

Annotations to Canon III:—

The King of Ch`i once asked Viscount Wên how to
govern a state well. In reply Viscount Wên said: "Indeed,
reward and punishment as means of political control are
sharp weapons. Your Majesty should have them in your
grip and never show them to anybody else. For ministers
turn to reward and honour like wild deer going to luxuriant
grass."

The King of Yüeh once asked High Official Chung,
"I want to attack Wu. Is it practicable?" "Certainly
practicable," replied Chung. "Our rewards are liberal
and of faith; our punishments are strict and definite. If
Your Majesty wants to know the effect of reward and
punishment, why should Your Majesty hesitate to try

setting fire to the palace building?" Thereupon fire was
set to the palace building, whereas nobody would come to put
the fire out. Accordingly, an order was issued that "those
who die[30] in the suppression of the fire shall be rewarded
like men killed by enemies in war, those who are not killed
in the suppression of the fire shall be rewarded like men
victorious over enemies in war, and those who do not take
part in putting the fire out shall be held guilty as men
surrendering to or escaping from enemies". In consequence,
men who painted their bodies with mud and put on wet
clothes and rushed[31] at the fire numbered three thousands
from the left and three thousands from the right. In this
way the King knew the circumstances assuring victory.

When Wu Ch`i was Governor of the Western River District
under Marquis Wu of Wey, Ch`in had a small castle standing
close by the state border. Wu Ch`i wanted to attack it, for
if it were not got rid of, it would remain a serious harm to
the farmers in the neighbourhood. Yet, to get rid of it,
he could not enlist sufficient armed troops. Thereupon he
leaned the shaft of a carriage outside the north gate and
ordered that anybody able to remove the shaft to the outside
of the south gate should be awarded a first-class field and a
first-class residence. Yet nobody dared to remove it. As
soon as somebody removed it, he was rewarded according
to the order. All at once Wu Ch`i placed one picul of red
beans outside the east gate and ordered that anybody able
to remove it to the outside of the west gate should be
rewarded similarly. This time men struggled to remove it.
Thereupon he issued the order, "On storming the castle

to-morrow, the foremost to rush into it shall be appointed
High Officer in the State and awarded a first-class field and
a first-class residence." Then men as expected struggled for
precedence to rush into the castle, so that they stormed it
and took it in a forenoon.

When Li K`uei was Governor of the Upper Land under
Marquis Wên of Wey, he wanted every man to shoot well.
So he issued the order that men involved in any unsettled
legal dispute should be ordered to shoot the target, and
those who hit the target should win the suit and those who
missed it should lose it. As soon as the order was issued,
everybody started to practise archery day and night and
never stopped. When they came to war with the Ch`ins,
they imposed a crushing defeat upon the enemy inasmuch
as every one of them was a good archer.

Once a slum-dweller of Ch`ung-mên in Sung, by observing
funeral rites, injured his health and became very thin.
Regarding him as filially pious to his parents, the sovereign
raised him and appointed him Master of Official Rites. In the
following year more than ten men died of physical injury
by observing funeral rites. Now, sons observe funeral rites
for their parents because they love them. Even then the
sons can be encouraged with rewards. How much more
can ordinary people be encouraged by the ruler and superior?

The King of Yüeh schemed to attack Wu. As he wanted
everybody to make light of death in war, once when he
went out and saw an angry frog, he saluted it accordingly.
"Why should Your Majesty pay it such respects?" asked
his attendants. "Because it possesses a courageous spirit,"
replied the King. Starting from the following year every
year there were more than ten men who begged to offer

their heads to the King. From this viewpoint it is clear
that honour is sufficient to drive anybody to death.

According to a different source: King Kou-chïen of
Yüeh once saw an angry frog and saluted it, when the
coachman asked, "Why does Your Majesty salute it?"
In reply the King said, "A frog having a courageous spirit
as such does deserve my salute!" Hearing this, both gentry
and commons said: "The spirited frog was saluted by
the King, to say nothing of the gentry and commons who
are brave." That year there were men who cut off their heads
to death and offered their heads to the King. Therefore,
the King of Yüeh in order to wage a successful war of
revenge against Wu experimented on his instructions.
When he set fire to a tower and beat the drum, the people
rushed at the fire because reward was due to the fire; when
he faced a river and beat the drum, the people rushed at
the water because reward was due to the water; and when
on the war front, the people had their heads cut off and
stomachs chopped open with no frightened mind because
reward was due to combat. If so, it goes without saying
that to promote the wise in accordance with the law reward
would be even more useful than on those occasions.

Marquis Chao of Han once ordered men to store up old
trousers. The attendants remarked: "Your Highness is
rather unkind, not giving old trousers to servants around
but storing them up." "The reason is not what you,
gentlemen, know," said Marquis Chao in response. "I
have heard that an enlightened sovereign, though fond of
frowning and smiling, always frowns because there is
something to frown at and smiles because there is something
to smile at. Now, trousers are not as simple as sneers and

smiles, nay, they are very different from the latter. I must
wait for men of merit and therefore store up the trousers
and never give them away.

Eels resemble snakes, silkworms resemble moths. When
men see snakes, they are frightened; when they see moths,
their hair stands up. Nevertheless, women pick up silkworms
and fishermen grasp eels. Thus, where there lies profit,
people forget their dislike and all become as brave as
Mêng Pên and Chuan Chu.

Annotations to Canon IV:—

The King of Wey once said to the King of Chêng[32] :
"In origin Chêng and Liang[33] were one state and later
separated from each other. We hope we will recover Chêng
and annex it to Liang." Worried over this, the Ruler of
Chêng summoned all the ministers and consulted with
them about the measures against Wey. "It is very easy to
cope with Wey," said a prince of Chêng to the Ruler of
Chêng. "May Your Majesty tell the Weys that if Chêng
is regarded as a former part of Wey and can now be annexed
at all, our humble kingdom would like to annex Liang to
Chêng, too." Hearing this, the King of Wey gave up the
threatening plan.

King Hsüan of Ch`i ordered men to play the Yü instrument
and always had three hundred men in the orchestra. Thereupon
private gentlemen from the southern suburbs of the
capital asked to play the same music for the King. Delighted

at them, the King fed several hundreds of them. Upon the
death of King Hsüan, King Min ascended the throne and
wanted to listen to each one of them. The men went away.
One day Marquis Chao of Han remarked, "The Yü players
are so numerous that I cannot by any means tell the good
ones." In reply T`ien Yen said, "By listening to them
each by each."

Chao sent men out to ask for reinforcements from Han
through the good office of Shên Tzŭ in order thereby to
attack Wey. Shên Tzŭ wanted to speak to the Ruler of
Han but was afraid lest His Highness should suspect him
of accepting bribes from foreign authorities. Yet if he did
not do so, he feared lest he should incur hatred from Chao.
Thereupon he sent Chao Shao and Han Ta to see the
moves and looks of His Highness before he started speaking.
Thus at home he could foretell the opinion of Marquis Chao
and abroad could render meritorious service to Chao.

When the allied forces of the three states[34] arrived at the
Armour[35] Gorge, the King of Ch`in[36] said to Lou Yüan,
"The allied forces of the three states have entered deep
into our line. I, the King, am thinking of ceding the territory
east of the Yellow River to them and thereby sue for peace.
How is the idea?" In reply the latter said: "Indeed, to
cede the territory east of the River is a great cost, but to
rescue our country from a calamity is a great merit.
Nevertheless, to make any decision as such is the duty of
the royal uncles and brothers. Why does Your Majesty not

summon Prince Ch`ih[37] for consultation?" The King,
accordingly, sent for Prince Ch`ih[38] and told him the dilemma.
In reply the Prince said: "It will involve a regret either to
sue for peace or not to sue for peace. Supposing Your
Majesty now ceded the territory east of the River and the
allies turned homeward, Your Majesty would certainly say,
`The allies from the beginning intended to withdraw.
Why should we have given them three cities purposely?'
Supposing Your Majesty refused to sue for peace, then the
allies would enter the Armour[39] Gorge and seize our whole
country in a panic. Then Your Majesty will certainly regret
a great deal, saying,[40] `That is because we would not cede
the three cities to them.' Therefore, thy servant says,
`Your Majesty will regret either suing for peace or not
suing for peace.' " "If I have to regret either way at all,"
said the King, "I prefer to lose the three cities and regret
therefor. As it will involve no danger but regret, I decide
to sue for peace."

Marquis Ying said to the King of Ch`in: "Your Majesty
already conquered the districts of Yüan-yeh, Lan-t`ien, and
Yang-hsia, held under control the land within the River
boundaries, and dominated the affairs of Liang and Chêng.[41]
But because Chao has not yet been subdued, Your Majesty
has not yet attained supremacy over All-under-Heaven. Now,
to loosen the garrison at Shang-tang is to give up our hold
of one district only. But if we thereby march our main
column toward Tung-yang, then Han-tan, capital of Chao,

will become as precarious as a flea in the mouth while Your
Majesty will be able to fold his hands and reign over Allunder-Heaven.
Later, subdue the Chaos with troops.
However, Shang-tang has peace and joy, and is very wealthy.
Thy servant is, therefore, afraid that though he proposes to
loosen the garrison there, Your Majesty might not listen.
Then what else can be done?" "Certainly, the garrison
there shall be loosened," said the King.

Annotations to Canon V:—

P`ang Ching, a prefect, sent tradesmen out on a mission.
Suddenly he recalled the sheriff from among them, stood
with him for awhile, gave him no special instruction and
sent him off finally. The tradesmen thought the prefect
and the sheriff had had some private talk and therefore
would not confide in the sheriff. On the way they dared
not commit any villainy.

Tai Huan, Premier of Sung, at night sent men out and
said to them, "For several nights I have heard somebody
riding in a covered wagon going to the residence of Li
Shih. Carefully find that out for me?" The servants came
back with the report that they had seen no covered wagon
but somebody bringing a bamboo chest as present and
speaking with Li Shih, and that after a while Li Shih accepted
the chest.

The Sovereign of Chou lost jade bodkins and ordered
officials to search for them. For three days they could not
find them. The Sovereign of Chou then ordered men to
look for them and found them inside the room of some private
house. "Now I know the officials do not attend to their

duties," remarked the Sovereign of Chou. "Searching for
the jade bodkins for three days, they could not find them.
The men I ordered to look for them found them out within
one day, however." Thereafter the officials became very
afraid of him, thinking His Majesty was divine and
enlightened.

The Prime Minister of Shang once sent a petty official
out, and asked him upon his return what he had seen in
the market-place. "Nothing," replied the official. "Yet
you must have seen something. What was that?" asked
the Premier insistently. "There were outside the south
gate of the market-place a number of ox carts, through
which one could barely walk," replied the official.
Accordingly, the Premier instructed the messenger not to
tell anybody else what he had asked about. Then he
summoned the mayor, blamed him, and asked him why
there was so much ox dung outside the gate of the marketplace.
Greatly astonished at the quickness of the Premier's
information, the mayor trembled and became afraid of his
wide knowledge.

Annotations to Canon VI:—

Marquis Chao of Han once held his nails in his fist,
pretending to have lost one of his nails, and was very anxious
to find it. One of his attendants purposely cut off one of
his nails and presented it to His Highness. Thereby Marquis
Chao comprehended the insincerity of the attendant.

Marquis Chao of Han sent horsemen out into the local
districts. When the servants came back to report, he asked
them what they had seen. "Nothing," replied they. "Yet

you must have seen something. What was that?" asked
Marquis Chao insistently. "There were outside the south
gate yellow calves eating rice plants on the left-hand side
of the road." Accordingly, Marquis Chao instructed the
servants not to divulge what he had asked about. Then
he issued the order to the effect "that while seedlings are
growing, oxen and horses be excluded from the rice fields;
that since despite the order the magistrates have neglected
their duties, till a great number of oxen and horses have
entered the fields of people, the inspectors quickly count
the number of them and report to the authorities; and that
if they fail in the matter, their punishment be doubled".
Thereupon the inspectors counted all the cattle in the rice
fields in three directions and reported to the superior
authorities. "Not yet finished," remarked Marquis Chao.
So they went out again to investigate the case and found the
yellow calves outside the south gate. Thereafter the
magistrates, thinking Marquis Chao was clear-sighted, all
trembled for fear of his sagacity and dared not commit any
wrong.

The Sovereign of Chou issued an order to look for crooked
canes. The officials sought after them for several days but
could not find any. The Sovereign of Chou sent men out
in secret to look for them and found them within one day.
Thereupon he said to the officials: "Now I know the
officials do not attend to their duties. It is very easy to find
crooked canes, but the officials could not find any. I ordered
men to look for them and found them within one day.
How can you be called `loyal'? " The officials all trembled
for fear of his sagacity, thinking His Majesty was divine
and enlightened.

When Po P`i was a prefect, his coachman was unclean
and had a beloved concubine. So he employed a petty
official to pretend to love her in order thereby to detect the
secret affairs of the coachman.

Hsi-mên Pao, Prefect of Yah, once pretended to have
lost the linchpin of his carriage and therefore ordered officials
to look for it. As they could not find it, he sent out men to
search for it and found it inside the room of some private
house.

Annotations to Canon VII:—

When the Lord of Shan-yang[42] heard about the King's
suspicion of him, he purposely slandered Chiu Shu, a
favourite of the King, in order thereby to know the truth
through Chiu Shu's reaction.

When Nao Ch`ih heard about the hatred of the King of
Ch`i for him, he fabricated an envoy from Ch`in in order
thereby to know the truth.

Some Ch`is wanted to create disturbances and were afraid
the King might know their conspiracy beforehand. So they
pretended to drive away their favourites and let[43] the King
know of it, and thereby dispensed with all suspicion.

Once Tzŭ-chih, Premier of Yen, while seated indoors,
asked deceptively, "What was it that just ran outdoors?
A white horse?" All his attendants said they had seen
nothing running outdoors. Meanwhile, someone ran out
after it and came back with the report that there had been

a white horse. Thereby Tzŭ-chih came to know the
insincerity and unfaithfulness of the attendant.

Once there were litigants. Tzŭ-ch`an separated them and
never allowed them to speak to each other. Then he inverted
their words and told each the other's arguments and thereby
found the vital facts involved in the case.

Duke Ssŭ of Wei once sent men out to go through the
pass as travellers. There the officers made them serious
trouble, wherefore they bribed the officers with gold. The
officers, accordingly, released them. Later, Duke Ssŭ said
to the officers, "At a certain time there came certain travellers
to go through the pass. Since they gave you gold, you
sent them away, did you?" Thereby the officers were
frightened and thought Duke Ssŭ was clear-minded.