University of Virginia Library

CHAPTER X

1[1]

Duke Huan of Ch`i pursued a white deer to the state of Maich`iu,
where he met a man. [The Duke] said, "Who are you?"[2]

The man replied, "I am a native[3] of Mai-ch`iu."

Duke Huan said, "What is your age, old man?"

He replied, "My age is 83."[4]

Duke Huan said, "A fine old age,"[5] and drank with him, saying,
"Old man, why not drink my health?"

He replied, "This rustic person does not know how rulers'[6]
healths are drunk."

Duke Huan said, "Why not apply your [form of] drinking a
health to me?"

The native raised his cup, bowed twice and said, "May my
Prince live long indeed. May gold and jade be cheap [in his eyes],[7]
and the people valuable."

Duke Huan said, "An excellent wish. I have heard that `perfect
virtue is not solitary,'[8] fine sayings must be in pairs. Why not
repeat it?"[9]

The man raised his cup, bowed twice and said, "May my Prince
love learning[10] and not dislike to ask questions. May there be
sages by his side, and may those with remonstrances have access
to him."

Duke Huan said, "An excellent wish! I have heard that `perfect
virtue is not solitary,' fine words must be in threes. Why not
repeat it?"[9]

The man raised his cup, bowed twice and said, "May his
ministers and people not offend against my Prince, and may my
Prince not offend against his ministers and people."

Duke Huan was not pleased and said, "This speech is not so
good as those first two.[11] May you change it."

The man burst into tears and said, "I hope Your Highness will
think about it carefully. This one speech is superior to the first
two. I have heard that a son who offends against his father can
ask pardon through his aunt or his sisters, after which his father
will forgive him. If a subject offend against his prince he can
ask pardon through [the prince's] attendants, after which prince
will forgive him. Of old Chieh offended against [T`ang, and Chou
offended against King Wu. These were princes who offended
against their][12] subjects. Down to the present [such] have never
had anyone to ask pardon on their behalf."

Duke Huan said, "Good. I owe it to the good fortune brought
me by my ancestral temple and the spiritual power of the altars to
Heaven and Earth that I got to meet you here." He helped him
[into his chariot] and rode off with him, driving the chariot himself

on the way back. He presented him in the ancestral temple and
then put him in charge of governmental affairs. Duke Huan owed
his bringing together the feudal lords and uniting the empire
without the force of arms not only to Kuan Chung but also to
this meeting.

The Ode says,[13]

2[1]

Pao Shu in recommending Kuan Chung said, "There are five
things in which I am not the equal of Kuan I-wu.[2] In generous
giving and mild love[3] I am not his equal. In loyalty and trustworthiness
that attach him to the people,[4] I am not his equal. In
managing li and making laws binding in the four quarters [of
the empire][5] I am not his equal. In deciding lawsuits equitably
I am not his equal.[6] In seizing drumstick and drum and taking a
stand at the gate of the military camp to inspire troops with
valor[7] I am not his equal."

The Ode says,[8]

3[1]

When Ch`ung-êrh, the Duke Wên of Chin, had traveled in exile
to Ts`ao, Li Fu-hsü[2] accompanied him, and took advantage of the
occasion to steal Ch`ung-êrh's provisions and flee. Ch`ung-êrh was
without grain and so hungry he was unable to travel. Tzŭ-t`ui
cut off flesh from his own thigh to feed Ch`ung-êrh, after which
he was able to travel. When Ch`ung-êrh was restored to his state,
there were many in the state who did not submit to him. Whereupon
Li Fu-hsü came to him for an audience, saying, "I am able
to establish peace in the state of Chin."

Duke Wên sent a man to reply to him, "Do you still have the
face to come see me, wanting to establish peace in the state of
Chin?"

Li Fu-hsü said, "Is the prince washing his hair?"

The man[3] said, "He is not."

Li Fu-hsü said, "For I have heard that when a person washes
his hair his heart is upside down and [so] his words are contrary
[to what they would ordinarily be]. Now if the prince is not
washing his hair, how does it happen his words are contrary?"

The man reported this to Duke Wên, who granted him an
audience. Li Fu-hsü raised his head and said, "You were long
away from the country, and many of the ministers and people
transgressed against Your Highness. Now that you have been

restored to your state, the people are all afraid for themselves.
Now I, Li Fu-hsü, even plundered all of Your Highness' provisions
and fled to the depths of the mountains, so that you suffered from
hunger, and Chieh Tzŭ-t`ui [had to] cut [flesh] off his thigh. No
one in the empire but has heard of it. My wrongdoing was so very
great that punishment involving my relatives of the tenth degree
would still be insufficient to wipe out my crime. But if Your
Highness were sincerely to forgive my crime and ride together
with me in a chariot through the country, seeing us, the people
would know for a certainty that you harbored no old grudges,
and men would be at ease about themselves."

Whereupon Duke Wên, being greatly pleased, followed his plan
and had him ride in his chariot through the country. When the
people saw them, they all said, "If instead of punishing even
Li Fu-hsü, he has him in his chariot, what have we to fear?"

In this way the state of Chin enjoyed great contentment. Truly,
as the Shu [ching] says,[4] "King Wên dressed meanly and gave
himself to the work of tranquillization, and to that of husbandry."
Guilt such as that of Li Fu-hsü, and no one to forgive it. . . .[5]

The Ode says,[6]

4[1]

There is a traditional account which tells of the difficulty of
being a king: When the Heavenly Mandate arrives,[2] the T`aitsung,
T`ai-shih, and T`ai-chu,[3] dressed in plain clothes[4] and

holding their tablets, face north and offer condolences to the Son
of Heaven. [The T`ai-tsung] says, "The Heavenly Mandate has
arrived.[5] What is to be done about the enduring cares [involved]?"[6]
And the first [minister] offers the Son of Heaven
his tablet.[7]

8 Only the words [OMITTED] and this last sentence occur in Hsün-tzŭ.

The [T`ai-shih] says, "Respectfully present the offerings at
the sacrifices. May you eternally rule by the Heavenly Mandate.
May you be infinitely in awe of it. May your person dare not to
rest." And the second [minister] offers the Son of Heaven his
tablet.

[The T`ai-chu] says, "May you night and day offer prayers.
May your person be not idle. May the ten thousand people look
to you." And the third [minister] offers the Son of Heaven his
tablet.

They say, "Let the Son of Heaven face the south and receive[9]
the Imperial throne. May he take the government as his concern,
and never take the throne as [intended for] his pleasure."

The Ode says,[10]

5

The superior man seeks gentleness and moderation in jên; reverence
and yielding he seeks in li. If he succeeds, he feels that he
has done right, and if he fails, he feels that he has done right.[1]

Thus the superior man in regard to the True Way is like the
farmer tilling the fields. Though he get no great yield from the
year's harvest, he will not change.

Shan Fu, the King T`ai, had sons named T`ai-po, Chung-yung,
and Chi-li. [Chi-]li had a son named Ch`ang. T`ai-po was eldest.[2]
King T`ai regarded Ch`ang as worthy and wished Chi to be his
successor. T`ai-po left and went to Wu. When King T`ai was on
the point of death he said [to Chi], "When I die, you go and yield
your place to your two elder brothers. It may be they will not
come, but you will have done the right thing and so you will
have peace."

King T`ai died and Chi went to Wu and told his two elder
brothers. His elder brothers went back with Chi. All the ministers
wished [T`ai-] po to put Chi on the throne, but Chi in turn made
way for [T`ai-]po, who said to Chung[-yung], "Now all the ministers
wish me to put Chi on the throne, but Chi in turn makes way
for me. How shall we settle it?"

Chung[-yung] said, ". . . . . .[3] Only the weak need support.
It will be all right to put Chi on the throne."

In the end Chi ascended the throne and brought up[4] King Wên.
King Wên actually received the Mandate [of Heaven] and ruled
as king. Confucius said, "T`ai-o had singular insight; King Chi
had singular knowledge. [T`ai-]po recognized his father's will, and
Chi understood his father's mind. Hence it can be said of King
T`ai, T`ai-po, and King Chi that seeing the beginning they knew
what the end would be, and that they were able to carry out their
wills."

The Ode says,[5]

This is illustrated above.

T`ai-po returned to Wu and was made its ruler. [Wu endured]
for twenty-eight generations to [the time of] Fu-ch`ai, when it
perished.

6[1]

King Hsüan of Ch`i met with King Hui of Wei to hunt in the
suburbs. The King of Wei said, "You certainly must have
treasures?"

The King of Ch`i said, "I have none."

The King of Wei said, "If even a little state like mine has
pearls an inch in diameter, ten of which will illuminate the space
around a chariot for a distance of twelve ch`êng,[2] how can a state
of a thousand chariots [such as Ch`i] lack treasures?"

The King of Ch`i said, "I differ with Your Majesty in what I
consider treasures to be. Among my subjects is a certain T`an-tzŭ.
I sent him to administer Nan-ch`êng, and as a result the people of
Ch`u dared not commit acts of violence, and all the twelve feudal
lords up the Ssŭ River came to [pay homage at] my court. Among
my ministers is a certain P`an-tzŭ.[3] I sent him to administer

Kao-t`ang, and as a result the people of Chao dared not fish to the
east in the River. Among my subjects is a certain Ch`ien-fu. I
sent him to administer Hsü-chou, and as a result the people of
Yen offered sacrifices to the North gate,[4] and the people of Chao
offered sacrifices to the West gate,[5] while there were over ten
thousand families that came over to serve him. Among my
subjects is a certain Chung-shou. I had him oversee robberies,
and [the result was that] things dropped on the roads were not
picked up. With [these subjects] I light up a thousand li beyond
my borders. How is it a mere matter of twelve ch`êng?"

The King of Wei was ashamed and left displeased.

The Ode says,[6]

7[1]

At Tung-hai there was a brave soldier named Tzŭ-ch`iu Hsin,
who was known throughout the empire for his valor. He was
passing through[2] a haunted valley and said, "Give my horse a
drink."

His servant said, "If you let a horse drink here he will certainly
die."

"Do as I tell you." He gave him a drink, and the horse really
did collapse. Tzŭ-ch`iu Hsin took off his court dress, drew his
sword and entered [the water]. He came out after three days and
three nights, during which time he had killed three scaly dragons
and one ordinary dragon. The Spirit of Thunder followed and
attacked him for ten days and ten nights, blinding his left eye.

Yao Li, hearing of it, went to see him and said, "Is Hsin at
home?"

"He has gone to escort some mourners."

He went to see Hsin at the grave and said, "I hear that the
Spirit of Thunder attacked you for ten days and ten nights,
blinding your left eye. Now one with a grudge against Heaven
does not leave the suns intact,[3] nor does one turn on his heel [and
walk away] when he has been wronged by a man. How is it that
up to the present time you have not repayed [the Spirit of
Thunder]?" And he left with a snort of derision.[4] Those giving
vent to their grief at the grave were past counting.

When Yao Li had returned home he said to his gateman, "Tzŭch`iu
Hsin is the bravest soldier in the empire. Today I put him
to shame in the presence of others. For that he will certainly come
to attack me. This evening do not close the gate, nor the door [of
my chamber] when I have gone to bed."

Tzŭ-ch`in Hsin really came that night. He drew his sword and
held[5] it at Yao Li's throat, saying, "You are guilty of three crimes
for which you deserve to die. Putting me to shame in the presence
of others[6] is the first. Not closing your gate [when you knew I
would be coming] is the second. Not closing the door when you
had gone to bed is the third."

Yao Li said, "Wait until I have said a word. Coming [at night][7]

to pay a visit is your first unworthy act. Drawing your sword
without using it is your second unworthy act. Preceding speech
with a sword is your third unworthy act. Your being able to kill
me is nothing more than poisoning me would be."[8]

Tzŭ-ch`iu Hsin withdrew his sword and left, saying, "There is
only this man in the whole empire whom I am not equal to."

There is the traditional saying, "The Kung-tzŭ Mu-i got a
state with words,"[9] and now Yao Li saved his life with words.
Speech must be polished, as in this case. The Ode says,[10]

8[1]

There is a story as follows: Ch`i sent an envoy to present a
goose to Ch`u. The goose became thirsty. When the envoy gave
it a drink on the way, the goose escaped from its basket.[2] The
envoy went on to Ch`u just the same and said, "Ch`i sent me to
present a goose. The goose was thirsty, and on the way I gave it
a drink, but it escaped from the basket. Though I wished to run

away, it would have meant[3] that communications between two
princes would be interrupted. Though I would have liked to draw
my sword and kill myself, that would have led people to believe
that my prince despises gentlemen but values geese. Here is the
basket: I would like to discharge[4] my service to Ch`u with it.
The king esteemed his speech and appreciated the persuasiveness
of his words. Accordingly he detained him and gave him presents,
making him an honored guest to the end of his life.

Truly, an envoy must strive for elegant speech. He must give
the impression of sincerity and honesty, clarify the spirit and
intention [of his master], loosen knots and straighten out the
crooked. Only after that can he be sent on a mission.

The Ode says,[5]

9[1]

Pien-ch`iao went to see the Marquis of Kuo.[2] The Heir Apparent
[of Kuo] had died of a violent illness. Pien-ch`iao went to the
palace [gate][3] and said, "I have heard that in the state there has
suddenly been occasion for digging a hole in the ground.[4] Is it
urgent?"

They said, "The Heir Apparent has died of a violent illness."

Pien-ch`iao said, "Go in and say that Ch`in Yüeh-jên, a physician
of Chêng, can cure[5] him."

6Chou has supplied [OMITTED] from SY and Shih chi. [OMITTED] as an official title occurs in
the Chou-li, but [OMITTED] was first established by the Ch`in, and is an anachronism here.

The Chung-shu-tzŭ, who was an amateur of medicine, came out
and answered him, "I have heard that there was a physician of
highest antiquity named Ti-fu.[7] In practicing medicine Ti-fu
would make a mat of sedge and a dog of grass,[8] then facing north
he would pray. When he had emited only ten words, those who
came supported or carried [by others][9] all recovered.[10] Can your
prescriptions equal that?"

Pien-ch`iao said, "They cannot."

He went on to say, "I have heard that there was a physician of
middle antiquity named Yü-fu.[11] In practicing medicine Yü-fu
would make brains from ni wood or a body from chih grass, and,
blowing in the apertures and fixing the brain,[12] would bring the
dead to life again.[13] Can your prescriptions equal that?"

Pien-ch`iao said, "They cannot."

The Chung-shu-tzŭ said, "[The use of] prescriptions like yours
can be compared to viewing the sky through a tube or poking a
hole in the earth with an awl. What you look at is large, but

what you pierce is trifling. How can prescriptions like yours be
adequate to working a transformation[14] in the boy?"

Pien-ch`iao said, "Not so. Serving antiquity is like throwing
in the dark to hit a mosquito on the head, or covering the eyes to
distinguish between black and white. Now the illness of the Heir
Apparent is what is called a cataleptic trance.[15] If you do not
believe me, why do you not go in and examine him? His anus
should be warm, and in his ears a buzzing as though someone were
weeping.[16] In every case where these conditions hold [the patient]
can be made to live."

The Chung-shu-tzŭ then went in and examined the Heir Apparent
and reported on the illness to the Marquis of Kuo. When [the
Marquis of Kuo][17] heard this, he got up in his bare feet and going
to the gate said, "Master, you have had the trouble of coming
from afar in your progress[18] to visit me. If happily you cure him,
then this animated dung,[19] with the protection of Heaven and
Earth,[20] will grow to be a man. If you, Master, are unable to cure
him, then [his corpse] might as well be thrown into a ditch along
with [those of] dogs and horses."[21] Before he had finished speaking
his tears were soaking his lapel.

Pien-ch`iao went in [to the chamber where the body was].[22] He
sharpened his needles [for acupuncture] and ground his stone
probe. With them[23] he opened up[24] the three yang[25] and the
five shu.[26] He made a hsien-hsien stove[27] and an eightfold
cleansing brew.[28] Tzŭ-t`ung[29] ground the medicine; Tzŭ-ming
applied cautery to the yang;[30] Tzŭ-yu practiced massage: Tzŭ-i
"restored the spirit,"[31] and Tzŭ-yüeh "supported the form."[32]
Whereupon the Heir Apparent came to life again.

When it became known in the empire, everyone thought Piench`iao
could raise the dead. Pien-ch`iao said, "I cannot raise the
dead. I can only make those who should live rise."

If even the dead can be treated with medicine, how much the

more the living![33] Alas that there is no medicine to restore the rule
of a worn-out prince! The Ode says,[34]
It says that nothing but inevitable destruction awaits them.

10[1]

Master Ch`u-ch`iu[2] came dressed in a grass raincoat and wearing
a rope for a belt to see Prince Mêng of Ch`ang. Prince Mêng of
Ch`ang said, "Sir, you are old; your years are advanced. You are
frequently forgetful. What have you to teach me?"[3]

Master Ch`u-ch`iu said, "How can Your Highness call me old?
How can Your Highness call me old? I suppose you are going to
have me throw a stone or leap far? Pursue a chariot or run after
a horse? Chase a deer or capture a panther or tiger? In that case
I would die on the spot; what time would I have for growing old?
Or are you going to have me make deep-laid plans and far-reaching
schemes? Settle doubts[4] and decide uncertainties? Issue formal
pronouncements on meeting the feudal lords? In that case I am
just in my prime. How does age enter into the matter?"

Prince Mêng of Ch`ang blushed and the sweat poured off him to
his heels. He said, "I was wrong, I was wrong."

The Ode says,[5]

11[1]

Duke Ching of Ch`i was walking on top of Cow Mountain.
Looking to the north out over Ch`i he said, "What a fine state!
How luxuriant and flourishing![2] Where shall I go when I leave
this?" And he bowed his head and wept until [the tears] wet his
lapel.

3Omit [OMITTED], which occurs later on in its proper context. Here it
makes no sense, and is missing in the YTCC versions. Lieh-tzŭ inserts the phrase
after [OMITTED] and follows it with "Where shall I go when I leave this," as
in HSWC but with [OMITTED] for the more archaic [OMITTED]. On the admittedly insufficient
evidence at hand, I suggest that this paragraph in Lieh-tzŭ was composed on the basis
of YTCC and an already defective HSWC text.

Kuo-tzŭ and Kao-tzŭ said, "You are right. We ministers are
dependent on Your Highness' bounty to eat [even] coarse food and
bad meat, and to ride in worn-out carriages [drawn by] broken-down
horses, but still we do not wish to die. How much the less
Your Highness!" And they too[4] bowed their heads and wept.

Yen-tzŭ laughed[5] and said, "What pleasure! On today's trip
I have seen one frightened prince and two flattering ministers. If
from antiquity there were no [such thing as] death, then T`ai-Kung
would still be alive today, and you, my Prince, right now would
be standing in the fields wearing a grass garment and a straw hat,
with only your work to worry about;[6] what time would you have
to think of death?"

Duke Ching was ashamed and lifted up a beaker to punish
himself, and in the same way punished the two ministers.

12[1]

Duke Mu of Ch`in went hunting and lost his horse. After
looking for three days he found [its remains] on the south side of
Mt. Ching. Some countrymen had just been sharing [its flesh]
among themselves for a meal. Duke Mu said, "Anyone who eats
the flesh of a po-[2] horse without wine will die."[3] Duke Mu then
got wine and gave it to everyone to drink. After that he left.

The next year the army of Chin fought with Duke Mu. The
spearman on the right [of the prince of] Chin, Lu Shih,[4] cut off
Duke Mu and attacked him. Six [pieces] of his armor had already
dropped off [under this onslaught][5] when 300-odd men who had
eaten [the flesh of] the horse all said, "Our Prince is humane
(jên) and loves men. We cannot but die [in his defense]." Whereupon
they fell on the spearman Lu Shih and saved Duke Mu from
death.

6Read [OMITTED] for [OMITTED] after the other versions.

13[1]

There is the story of Pien Chuang-tzŭ, who loved valor. While
his mother was in good health, he was in three battles and three
times he fled. His friends criticized him and the prince of the
state heaped shame on him. Pien Chuang-tzŭ endured his prince's
censure[2] without changing countenance. Three years after the
death of his mother, when Lu raised an army, Pien Chuang-tzŭ

asked to accompany it. At his interview with the general of the
forces he said, "Formerly I was still living with my mother, and
for this reason I fled from battle to the disgrace of my person.
Now that my mother is dead, I should like to atone for my
failure."[3] Then he rushed to the enemy and fought with them.
Taking a soldier's head, he [came back and] presented it [saying],
"With this I should like to atone for my first flight." He took
another head and presented it [saying], "With this I should like
to atone for my second flight."

The general stopped him and said, "This is enough."

He would not stop but again took a head and presented it
saying, "With this I should like to atone for my third flight."

The general stopped him and said, "This is enough. I would
like to make you my [sworn] brother."

Pien Chuang-tzŭ said, "I ran away three times[4] so that I might
[live to] look after my mother. Now my mother is dead and I have
atoned for my failure. I have heard that the gentleman of principle
does not live in disgrace." Wherewith he charged the enemy,
killing seventy men before he died.

On hearing of this the superior man would say, "The three
flights he atoned for, but he went on and exterminated his family
and put an end to [the sacrifices to] his ancestors. This gentleman's
capacity for principle was small; he was not filial to the last
degree."

The Ode says,[5]

14[1]

When the Son of Heaven has seven admonishing ministers,
though he be without principle, he will not lose his empire. Of old

Chou, King of the Yin, was cruel to the people and went against
the Way of Heaven to the extent of cutting off [the legs of an old
man and of a boy] who were crossing the ford in the morning,[2]
of ripping up pregnant women,[3] of making dried meat of the
Marquis of Kuei, and of making mincemeat of the Earl of Mei.
The reason he did not lose his kingdom was that he had Chi-tzŭ
and Pi-kan. Wei-tzŭ left him, Chi-tzŭ was thrown into prison as
a slave, and Pi-kan, remonstrating, died. After that Chou raised
troops and exterminated him.

When a feudal lord has five admonishing ministers, though he
be without principle, he will not lose his state. Fu-ch`ai, King of
Wu, acted without principle to the extent of driving the population
of a whole town to be interred with Ho-lü.[4] The reason he did not
lose his state was that he had Wu Tzŭ-hsü. Once [Tzŭ-]hsü was
dead, King Kou-chien of Yüeh wished to attack [Wu]. Fan Li
objected, "Tzŭ-hsü's plans are not yet forgotten in the mind of the
King of Wu." After Tzŭ-hsü had been dead for three years, Yüeh
was able to attack [Wu].

If a Great Officer has three admonishing ministers, though he
be without principle, he will not lose his house. The head of the
Chi family was without principle, usurping the dances with eight
rows of dancers of the Son of Heaven,[5] sacrificing to Mt. T`ai,[6]
and using the "Yung" ode.[7] Confucius said,[8] "If he can bear to
do this, what may he not bear to do?" That he did not lose his
position was because he had Jan Yu and Chi Lu for ministers.

Truly it is said, "The state of one with outspoken admonishing
ministers will be brilliant, while the state of one with reticent
flattering ministers will be lost."

The Ode says,[9]

It speaks of King Wên's sighing and deploring that the Yin-shang
[dynasty], from a lack of assisting and admonishing ministers,
would lose the empire.

15

Duke Huan of Ch`i went out walking and met an old man who
was wearing flowing garments and proceeding. . . . (?)[1] In his belt
he was carrying a peach wood staff.[2] Duke Huan asked in surprise,

"What do you call that? In what classic does it occur? What
section does it occupy?[3] How do you exorcise with it? Why do
you avoid me?"[4]

The old man said, "This is called `two peach.'[5] The word t`ao
(peach) means to be lost.[6] Now what worries can there be for one
who daily is careful about t`ao? Just as the altars of a lost state
are a warning to the feudal lords, the common man's warning is
in this peach staff."

Duke Huan was pleased with his words and carried him in his
chariot. By the first month of the next year the common people
all wore it.

The Ode says,[7]

16[1]

Duke Huan of Ch`i set out wine and ordered the Great Officers,[2]
"The last one[3] shall have to drink a ching measure." Kuan Chung
was last and was supposed to drink the ching measure. He drank
one half and threw out the other half.

Duke Huan said, "Chung-fu, you were supposed to drink a
ching measure. Why did you throw it out?"

Kuan Chung said, "I have heard that when wine enters one's
mouth his tongue comes out.[4] One whose tongue comes out casts
away his person. Is it not better to cast away wine than to cast
away one's person?" Duke Huan approved.

The Ode says,[5]

17

Duke Ching of Ch`i sent Yen-tzŭ on a mission south to Ch`u.
On hearing of it the King of Ch`u said to his attendants, "Ch`i has
sent Yen-tzŭ on a mission to my state, and he will soon arrive."

1YTCC 6.33a-b, closely followed by SY 12.13b-14a, has a rather weaker version
of this anecdote.

The attendants said, "Yen-tzŭ is the greatest sophist in the
world. No one can equal him in deliberating the concerns of a
state or in discussing the methods of antiquity. All Your Majesty
can do is sit with him. Then have an officer pass by with a bound
man, and let Your Majesty make inquiries. Have him [prepared
to] say, `The men of Ch`i have a propensity for thieving, and so I
have bound him.' This is a good way to embarrass [Yen-tzŭ]."
The king approved.

When Yen-tzŭ arrived, he sat with him. [Yen-tzŭ] outlined the
cares and concerns of the state and criticized the degrees of success

of their contemporaries. Over and over he would bring up a topic
and exhaust it, while the king sat speechless and unable to take up
the conversation. They had been [sitting] there for a while when
a bound man passed them. The king said, "Who is that?"

2[OMITTED] is unusual. It is unlikely that the Chinese idiom would correspond with
the English "pick it up"—i. e., the practice.

The officer replied, "This is one of those natives of Ch`i who
have a propensity for stealing. I have bound him and am going
to turn him over to the sheriff."

The king emitted a loud laugh of pleasure and said, "Ch`i is
a state where officials caps and belts [are worn], and where eloquence
reigns. Do they really have a propensity for stealing [too]?"

Yen-tzŭ said, "Of course. Certainly they take things.[5] Has
not Your Majesty seen those trees south of the Chiang called
orange trees? If you plant them north of the Chiang they change
to chih trees.[3] Why? It is simply caused by the soil. When this
gentleman dwelt in Ch`i he stood up in his official cap and belt as
stern in his scruples as Po-i. Now that he is living in Ch`u, if he
has a propensity for thieving, it seems to me that it is simply a
change [wrought by] the soil. What is there for Your Majesty
to be surprised about?"

The Ode says,[4]

18[1]

Yen-ling Chi-tzŭ of Wu was out walking in Ch`i. Seeing some
money that had been lost [by someone] he called a shepherd to
pick it up. The shepherd said, "How is it that[2] you occupy a high
position but keep your glance down? Your appearance is noble,
but your words are vulgar. If I have a prince who does not act
like a prince and friends who do not act like friends, it is like

wearing winter furs in the heat of summer. Do you suspect me of
being the sort of person who picks up money?"

Yen-ling-tzŭ realized that he was a sage and politely asked his
name. The shepherd said, "You certainly are a superficial fellow.
You are not good enough for me to tell you my name." Wherewith
he went off. Yen-ling Chi-tzŭ stood up and kept looking after him
until he was out of sight.

Confucius said,[3] "Look not at what is contrary to li; listen
not to what is contrary to li."

19

Yen Yüan asked Confucius, "I would like [to be able] to regard
[my] poverty as wealth, to take [my] mean position as a noble one,
to make myself esteemed without recourse to physical violence, to
enjoy friendly relations with officials, and for the rest of my life
have no trouble—would this not certainly be worth while?"

Confucius said, "Excellent, Hui. Now if one regards poverty
as wealth, knowing when he has enough, he is without desire. If
one takes a mean position to be a noble one, being yielding, he is
possessed of li. If one is esteemed without recourse to physical
violence, being respectful, he offends against no one. If one for
his whole life has no trouble, it is because he chooses his words
before speaking. One like Hui is perfect. The saints of antiquity
themselves were no better than this."

20[1]

Duke Ching of Ch`i went out hunting and after seventeen days
had not returned. Yen-tzŭ went after him in a chariot. On
arriving, his gown and cap were awry. On seeing him Duke Ching
was astonished and said, "Master, why are you in such a hurry?
Is there an emergency?"

Yen-tzŭ replied, "Yes, there is an emergency. The people of
the state with one accord think that Your Highness hates the
people but loves animals. I have heard that when fish and turtles

get tired of the depths and come to the surface[2] the result is that
they are taken by hook or by net. When animals get tired of
the wilds[3] and come down to the cities and plains the result is that
they are taken by hunters. Now Your Highness has been out
hunting for seventeen days without returning; is not this rather
excessive?"

Duke Ching said, "Not so. If there are guests is there no one
to meet them?—the Hsing-jên Tzŭ-niu is there for that. Is there
no one to offer blood and food [sacrifices] in the ancestral temple?
—the Chu-jên T`ai-tsai is there for that. Are there litigations
undecided?—the Ta-li Tzŭ-chi is there for that. Is there inequality
in distribution in the state?—Wu Hsien is there to take care of
that. My having these four officers is analogous to having four
limbs which can act for me. What is there to worry about?"[4]

Yen-tzŭ said, "Certainly. If a man's heart had four limbs that
could act for it, that would be fine. But if the four limbs lacked
a heart for seventeen days, would they not die?"

Duke Ching said, "Well said," and then taking Yen-tzŭ by the
hand, drove back with him, putting him on his right in the same
chariot. Of Yen-tzŭ it may be said that he was skillful at offering
remonstrances.

21[1]

King Chuang of Ch`u was going to raise an army to attack Chin.
He announced to his officials and Great Officers, "Anyone who
dares object will be put to death without mercy."

Sun-shu Ao said, "I have heard that the son who, fearing the
severity of a whipping, dares not remonstrate with his father is
not filial, and that the minister who, fearing the punishment of
axe and chopping block, dares not remonstrate with his prince is
not loyal." Whereupon he went ahead and offered a remonstrance:

"In my garden there is an elm tree. On top is a cicada. The
cicada is just vibrating his wings and singing his sad song, intent
on drinking the fresh dew, not knowing that the mantis behind him
is twisting his neck, about to seize and eat him. The mantis, intent
on eating the cicada, does not know that behind him the sparrow is
stretching his neck, about to peck and eat him. The sparrow intent
of eating the mantis, does not know that the boy beneath the elm
tree[2] with cross-bow and pellets is looking up about to shoot him.
The boy, intent on shooting the sparrow, does not know that in
front of him is a deep pit and behind him a hole.[3] These all are
occupied with[4] the advantage before them without regarding the
[possible] injury behind. It is not only animals and common
people who behave like this; rulers also do the same thing. Now
you know enough to covet their territory and. . . .[5] their soldiers
. . . the state not in danger[6] . . ."

That the state of Ch`u enjoyed peace was due to Sun-shu Ao's
efforts.

22[1]

In the time of Duke P`ing of Chin the tower in which his
valuables were stored caught fire. When the officials and Great
Officers heard of it they all[2] hastened in chariots and on horseback
to put the fire out. After three days and nights they got it under
control. The Kung-tzŭ Yen-tzŭ alone congratulated him with rolls
of silk, saying, "Very good."

Duke P`ing suddenly changed color and said, "It was where
pearls and jade were stored. They were the most important
treasures of the state, but Heaven burned it. Officials and Great
Officers all hastened in chariots and on horseback to put out the
fire; why do you alone congratulate me with rolls of silk? If you
have an explanation you may live; if not, you die."

The Kung-tzŭ Yen-tzŭ said, "How would I dare not have an
explanation? I have heard that the king has his treasure in the
empire, the feudal lords have theirs in the people, [the farmers
in their granaries],[3] and the merchants in their coffers. Now the
people are exhausted outside. Their worn-out[4] clothes do not
cover their bodies, and their coarse food does not satisfy their
hunger. They are empty . . .[5] but there is no end to taxes and
imposts. Your Highness[6] takes the half and stores it in your
tower. This is why Heaven has burned it. Further I have heard
that of old because Chieh treated the country outrageously, taxing
immoderately so that the people were in great distress, T`ang
punished him, putting him to death[7] and making him the laughing
stock of the empire. Now that August Heaven has sent down
disaster on your treasure tower is Your Highness' good luck. If
you do not realize it and wake up, I fear that you too will be the
laughing stock of neighboring states."

The Duke approved, saying, "From now on I hope to lay up
my treasures among the people."

The Ode says,[8]

23[1]

Marquis Wên of Wei asked Li[2] K`o, "What were the reasons
for the destruction of Wu?"

Li K`o replied, "Repeated victories in repeated battles."

Marquis Wên said, "Repeated victories are the good fortune of
a state. Why then was Wu of all countries destroyed?"

Li K`o replied, "After repeated battles the people are exhausted.
After repeated victories the ruler is overbearing. Being overbearing,
he is without restraint. Being unrestrained, he goes to
extremes.[3] When superiors and inferiors were both in extremity,
the destruction of Wu was overdue even. This was how Fu-ch`ai
destroyed himself in Kan-sui."[4]

The Ode says,[5]

24[1]

In Ch`u there was a gentleman named Shên Ming. He tended a
garden to support his parents. His filial behavior became known
to the king of Ch`u, who summoned him. Shên Ming refused to go.
His father said, "Why do you refuse when the king wishes to
employ you?"

Shên Ming said, "Why should I give up being a son to become
a subject?"

His father said, "If you are paid by the state and hold a
position in the court, you will be happy and I will have no worries.
I wish you to serve."

Shên Ming said, "Yes, sir," and so went to court to receive
the king's command. The king of Ch`u made him ssŭ-ma of the
Left. After one year[2] there occurred the revolt of the Governor
of Po, in which were killed the Ling-yin Tzŭ-hsi and the Ssŭ-ma
Tzŭ-ch`i. Shên Ming then surrounded [the Governor of Po] with
troops.[3]

The Governor of Po said to Shih Ch`i, "Shên Ming is the
bravest soldier in the world. Now that he [has surrounded me][4]
with his troops, what shall we do?"

Shih Ch`i said, "I have heard that Shên Ming is a filial son.[5]
Let us seize his father with our troops and then have someone say
to Shên Ming, `If you join me I will divide[6] with you the state of
Ch`u. If you do not join me your father shall die.' "

Shên Ming replied weeping, "At first I was my father's son.
Now I am my prince's subject. Since I am no longer in a position
to be a filial son, how can I not be a loyal subject? And seizing
a drumstick he beat the signal for attack. As a result he killed
the Governor of Po, but his father also died.

The king offered him a reward. Shên Ming said, "To receive a
prince's pay and then avoid the prince's troubles is not to be a
loyal subject. By enforcing the prince's laws to kill one's father
is on the other hand not to be a filial son. In conduct I am not
both [loyal and filial], nor is my reputation established in both.
Alas, if I [continue to] live under such circumstances, what sort
of model will I be to the officers of the empire?" Whereupon he
cut his throat and died.

The Ode says,[7]

25[1]

Of old T`ai-kung Wang and Tan, Duke of Chou, met as they
received their fiefs. T`ai-kung asked the Duke of Chou, "How are
you going to govern Lu?"

The Duke of Chou said, "Honor those to whom honor is due,
treat relatives with affection."

T`ai-kung said, "From adherence to this policy Lu will be
weak."

The Duke of Chou asked T`ai-kung, "How are you going to
govern Ch`i?"

T`ai-kung said, "Promote the worthy and reward the deserving."

The Duke of Chou said, "Among later generations there will
certainly be princes robbed and assassinated."

Later Ch`i grew daily larger until it became hegemon. After
twenty four generations [the ruling family] was supplanted by the
T`ien family. Lu daily lost territory until after thirty-four generations
it was destroyed. Viewed in this light, the saints are capable
of understanding the subtle.[2]

The Ode says,[3]