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齊四 THE STRATAGEMS OF QI IV (A)

齊人有馮諼者
Among Qi's Partisans is A Man Named Feng Xuan

齊人有馮諼者,貧乏不能自存,使人屬孟嘗君,願寄食門下。孟嘗君曰:「客何好?」曰:「客無好也。」曰:「客何能?」曰:「客無能也。」孟嘗君笑而受之曰:「諾。」左右以君賤之也,食以草具。

Among Qi's partisans there was a man named Feng Xuan[1], who was too poor to pay for his own living expenses. He sent someone to approach Lord Mengchang[2], hoping to eat for free as one the hangers-on at his gate. 

Lord Mengchang said, "What would he like?"
The emissary said, "Nothing."

Lord Mengchang said, "What can he do?"

The emissary said, "Nothing."

Lord Mengchang laughed and accepted Feng Xuan into his household, saying, "It's a deal, then." Lord Mengchang's entourage assumed that their lord considered him worthless, and gave him the cheapest food.

居有頃,倚柱彈其劍,歌曰:「長鋏歸來乎!食無魚。」左右以告。孟嘗君曰:「食之,比門下之客。」居有頃,復彈其鋏,歌曰:「長鋏歸來乎!出無車。」左右皆笑之,以告。孟嘗君曰:「為之駕,比門下之車客。」於是乘其車,揭其劍,過其友曰:「孟嘗君客我。」後有頃,復彈其劍鋏,歌曰:「長鋏歸來乎!無以為家。」左右皆惡之,以為貪而不知足。孟嘗君問:「馮公有親乎?」對曰:「有老母。」孟嘗君使人給其食用,無使乏。於是馮諼不復歌。

 

Afterwards, Feng Xuan leaned against one of the pillars, tapping his[3] sword and singing[4], "Long sword, let us return home, having no fish to eat." Lord Mengchang's entourage reported back about this. 

Lord Mengchang said, "His meals should be the same as those of all the others at my gates[5]." 

A little later, Feng Xuan was back again, tapping his sword and singing: "Long sword, let us return home, having no carriage to ride out in." Lord Mengchang's entourage laughed at this and reported back about it. 

Lord Mengchang said, "Regarding his conveyance, it should be the same as everyone else at my gates who has been assigned a carriage."

This having been done, Feng Xuan rode out in his carriage, with his sword over his shoulder, and when he passed his friends he said, "Lord Mengchang has made a member of his entourage."

A little while later, he was back again, tapping his sword and singing, "Long sword, let us return home, having no means to support a family." Lord Mengchang's entourage all criticised him as greedy and insatiable.

Lord Mengchang asked them, "Does Feng have anyone to whom he is particularly close?"

They replied, "He has an old mother." Lord Mengchang sent people to supply her with enough to live on, ensuring that she would lack for nothing. This having been done, Feng Xuan did not come back to sing in the palace.    

後孟嘗君出記,問門下諸客:「誰習計會,能為文收責於薛者乎?」馮諼署曰:「能。」孟嘗君怪之,曰:「此誰也?」左右曰:「乃歌夫長鋏歸來者也。」孟嘗君笑曰:「客果有能也,吾負之,未嘗見也。」請而見之,謝曰:「文倦於事,憒於憂,而性懧愚,沉於國家之事,開罪於先生。先生不羞,乃有意欲為收責於薛乎?」馮諼曰:「願之。」於是約車治裝,載券契而行,辭曰:「責畢收,以何市而反?」孟嘗君曰:「視吾家所寡有者。」

 

Later, Lord Mengchang sent out a notice addressing a question to all those in his entourage: "Who knows about accounting, and can collect my taxes in Xue[6]?" 

Feng Xuan wrote back, saying, "I can."

Lord Mengchang found this strange, and said, "Who is this?"

His entourage said, "He's the one who used to sing about taking his long sword home." 

Lord Mengchang laughed and said, "So he has some skills after all, and I have turned my back on him and not brought him for an audience." He invited Feng Xuan to see him and apologised, saying, "I have been tired out by my affairs, and made muddle-headed by my troubles. Weak-minded by nature, I have been drowning in affairs of state, and have offended against you[7], and yet you do not take it as a slight and are willing to collect the taxes in Xue?"

Feng Xuan said, "I am." This being so, he was assigned official livery and carriages, and loaded them up with the relevant tallies and documents. As he was leaving, he said, "After collecting the taxes, what should I buy and bring back?"[8]

Lord Mengchang said, "Look at my household and bring whatever it lacks."

 

驅而之薛,使吏召諸民當償者,悉來合券。券遍合,起矯命以責賜諸民,因燒其券,民稱萬歲。

Feng Xuan rode to Xue and had officials summon the citizens to pay what they owed. They all came and their tallies were compared[9]. After the tallies had been compared, he stood up and made it clear that he had been ordered to forgive the debts of all citizens[10], so he burnt his half of the tallies, and the citizens cried "Long live Lord Mengchang!"

 

長驅到齊,晨而求見。孟嘗君怪其疾也,衣冠而見之,曰:「責畢收乎?來何疾也!」曰:「收畢矣。」「以何市而反?」

 

Feng Xuan completed the journey back to Qi in a single stage, and early next morning requested an audience. Lord Mengchang was surprised by the urgency, but put on his court robes and tied up his hair before according him an audience, saying, "You have finished collecting all the debts? How quickly you came back." 

Feng Xuan said, "I have finished collecting them."

"What did you buy to bring back?"

馮諼曰:「君云『視吾家所寡有者』。臣竊計,君宮中積珍寶,狗馬實外廄,美人充下陳。君家所寡有者以義耳!竊以為君市義。」孟嘗君曰:「市義柰何?」曰:「今君有區區之薛,不拊愛子其民,因而賈利之。臣竊矯君命,以責賜諸民,因燒其券,民稱萬歲。乃臣所以為君巿義也。」孟嘗君不說,曰:「諾,先生休矣!」

 

Feng Xuan said, "Your Lordship said, 'Look at my household and bring whatever it lacks.' So I humbly made my judgement. Your Lordship's palace is full of jewels and treasures, while dogs and horses overflow the stables, and you have a sufficiency of beautiful women arrayed to await you. What your Lordship's house lacks is good deeds. So I humbly undertook to buy one for you."

Lord Mengchang said, "How do you buy a good deed?" 

Feng Xuan said, "Now Your Lordship has many districts in Xue, but you do not treat the people as your beloved children, instead you take advantage of them as if they were merely a source of commercial profits. Your servant took the of liberty making it clear that Your Lordship had given orders to forgive the debts and burn the tallies. The people called out 'Long live Lord Mengchang!' Thus I bought you a good deed."

Lord Mengchang was not happy, and said, "Very well. You have permission to retire from your post."

後期年,齊王謂孟嘗君曰:「寡人不敢以先王之臣為臣。」孟嘗君就國於薛,未至百里,民扶老攜幼,迎君道中。孟嘗君顧謂馮諼:「先生所為文市義者,乃今日見之。」馮諼曰;「狡兔有三窟,僅得免其死耳。今君有一窟,未得高枕而臥也。請為君復鑿二窟。」孟嘗君予車五十乘,金五百斤,西遊於梁,謂惠王曰:「齊放其大臣孟嘗君於諸侯,諸侯先迎之者,富而兵強。」於是,梁王虛上位,以故相為上將軍,遣使者,黃金千斤,車百乘,往聘孟嘗君。馮諼先驅誡孟嘗君曰:「千金,重幣也;百乘,顯使也。齊其聞之矣。」梁使三反,孟嘗君固辭不往也。齊王聞之,君臣恐懼,遣太傅齎黃金千斤,文車二駟,服劍一,封書謝孟嘗君曰:「寡人不祥,被於宗廟之祟,沉於諂諛之臣,開罪於君,寡人不足為也。願君顧先王之宗廟,姑反國統萬人乎?」馮諼誡孟嘗君曰:「願請先王之祭器,立宗廟於薛。」廟成,還報孟嘗君曰:「三窟已就,君姑高枕為樂矣。」

 

A year later, the King of Qi[11] spoke to Lord Mengchang, saying, "We would not dare to employ the former King's secretaries as our own[12]." Lord Mengchang returned to his state in Xue[13]. He had not yet got within a hundred li of Xue when the citizens came out on the road to welcome him[14], supporting the elderly and carrying their children. 

Lord Mengchang turned and spoke to Feng Xuan. "That good deed you bought for me... today I have seen the results."

Feng Xuan said, "A cunning rabbit has three burrows; only then can he avoid being hunted to his death[15]. Now you[16] have one burrow, so you cannot yet rest easy. I beg permission to dig you two more."

Lord Mengchang gave him fifty carriages and five hundred catties of gold, and he traveled west into Liang, where he spoke to King Hui[17], saying, "Qi has dismissed one of its principal private secretaries, Lord Mengchang, to go among the sovereign lords. Whoever is first to welcome him will certainly become rich and his army strong." This being so, the King of Liang had a high ranking position vacated, making his former Chancellor a general, and sent an envoy with a thousand catties of gold and a hundred carriages to ask Lord Mengchang to take up employment in his service. Feng Xuan immediately galloped back to warn Lord Mengchang, saying, "A thousand catties of gold is a significant sum, and a hundred chariots is a very conspicuous escort. Qi will hear of this!" The Liang envoys returned three times, but Lord Mengchang firmly refused to accompany them back.

The King of Qi heard of this, and both lord and ministers panicked. They sent the royal preceptor to offer a thousand catties of gold, two decorated four-horse chariots, his own sword, and a letter apologising[18] to Lord Mengchang, saying, "We have suffered an unlucky fate under the malevolent influence of the spirits of our ancestral temples. Overwhelmed by the flattery of our private secretaries, we have done Your Lordship wrong, and we are inadequate for our task. We hope you will think of the temples of the former Kings and return to our state to lead the masses."  

Feng Xuan warned Lord Mengchang, saying, "I would like you to request the sacred vessels[19] of the former Kings in order to establish a shrine to them in Xue." The shrine was completed, and Feng Xuan reported this to Lord Mengchang, saying, "Your three burrows are finished, now you can rest easy[20]."

 

孟嘗君為相數十年,無纖介之禍者,馮諼之計也。

 

If Lord Mengchang served as Chancellor for several decades without a whisper of trouble, it was on account of Feng Xuan's strategies.

[1] Feng Xuan was an advisor to Lord Mengchang. It is not entirely clear how his given name was written. 

[2] Lord Mengchang, or Tian Wen/Duke Xue, was one of the most famous strategists of the era. A member of the Qi royal house, he worked for Qi for most of his career, only spending a few years in Wei in protest against King Min's human resources policy.

[3] According to the commentaries, the 其 here may be superfluous. 

[4] The commentaries are not sure about the correct reading of this sentence, but the general sense is clear. 

[5] The commentaries are not clear about the correct reading of this sentence, but the general sense is clear. 

[6] Xue was Lord Mengchang's domain, in the area of modern Tengzhou in Shandong.

[7] The commentaries are not clear about the correct reading of this sentence, but the general sense is clear. 

[8] Taxes would largely have been paid in kind. To make it easier to transfer the value, the items received could be sold locally and converted into something more portable.

[9] Tax records, like all contracts, would be written on wood or bamboo strips which would then be broken in half, with one half kept by each party. They could not then be altered by either party without it being obvious. 

[10] The commentaries are not clear about the correct reading of this sentence, but the general sense is clear. 

[11] King Min of Qi (300–284 BC) was famously bad at managing his subordinates, and almost lost his state following an invasion by Yan. His own generals eventually turned upon him and one of them, Nao Chi, killed him.

[12] He seems to be using an excessively punctilious application of the taboos surrounding death as a pretext to get rid of influential members of the court that he feels are not entirely loyal to him.  

[13] Xue was regarded as a vassal state of Chu, and thus enjoyed semi-independent status. Sending Lord Mengchang back to his domain is a way to remove his influence at court, but also gives him the possibility of raising an army of his own and becoming a threat to the central authorities. We saw something similar happen to Lord Shang in the first Qin chapter.

[14] The commentaries are not clear about the correct reading of this sentence, but the general sense is clear. 

[15] The commentaries are not clear about the correct reading of this sentence, but the general sense is clear. 

[16] According to the commentaries, the 君 here may be superfluous.

[17] ] King Hui of Wei (344 - 319 BC). However, the commentaries suggest that this should read 梁王 for 惠王, and that this is actually a reference to King Zhao of Wei (296 BC to 277 BC). 

[18] The commentaries are not clear about the correct reading of this sentence, but the general sense is clear. 

[19] These were bronze vessels used in making sacrifices. For their symbolic importance within the state, see the first chapter. Establishing a shrine to the former Kings of Qi in Xue would give the King an obligation to protect the territory. Lord Mengchang used the same strategy in a previous chapter.

[20] The commentaries suggest that the 姑 here is superfluous.

孟嘗君為從
Lord Mengchang Acts for the Anti-Qin Alliance

孟嘗君為從。公孫弘謂孟嘗君曰:「君不以使人先觀秦王?意者秦王帝王之主也,君恐不得為臣,奚暇從以難之?意者秦王不肖之主也,君從以難之,未晚。」孟嘗君曰:「善,願因請公往矣。」

 

Lord Mengchang[1] was acting for the anti-Qin alliance. Gongsun Hong[2] spoke to Lord Mengchang, saying, "Your Lordship is not first going to send someone[3] to observe the King of Qin[4]? If it is judged that the King of Qin is a sovereign apt to become an Emperor, then should you not be afraid that you will not be able to obtain employment in his service if you previously amused yourself by making life difficult for him with your alliances? If it is judged that the King of Qin is an inadequate sovereign, then it will not be too late for your Lordship to cause him trouble with your alliance." 

Lord Mengchang said, "Very well. I would like to take the opportunity to invite you to do so."

 

公孫弘敬諾,以車十乘之秦。昭王聞之,而欲媿之以辭。公孫弘見,昭王曰:「薛公之地,大小幾何?」公孫弘對曰:「百里。」昭王笑而曰:「寡人地數千里,猶未敢以有難也。今孟嘗君之地方百里,而因欲難寡人,猶可乎?」公孫弘對曰:「孟嘗君好人,大王不好人。」昭王曰:「孟嘗君之好人也,奚如?」公孫弘曰:「義不臣乎天子,不友乎諸侯,得志不慚為人主,不得志不肯為人臣,如此者三人;而治可為管、商之師,說義聽行,能致其如此者五人;萬乘之嚴主也;辱其使者,退而自刎,必以其血洿其衣,如臣者十人。」昭王笑而謝之,曰:「客胡為若此,寡人直與客論耳!寡人善孟嘗君,欲客之必諭寡人之志也!」公孫弘曰:「敬諾。」

 

Gongsun Hong promised respectfully that he would, took ten carriages and went to Qin. King Zhao heard about this, and wished to embarrass him with his own words[5]. When Gongsun Hong came to see him, he said, "Duke Xue's lands, how big are they?" 

Gongsun Hong replied, "A hundred li."

King Zhao laughed and said, "Our land is several thousand li, and we would still not dare to use it to create troubles for others. Now Lord Mengchang with his hundred square li of land wants take advantage of them[6] to create trouble for us. Is he sure that he can?"

Gongsun Hong replied, "Lord Mengchang appreciates people, and Your Majesty does not."

King Zhao said, "So Lord Mengchang appreciates people. In what way?" 

Gongsun Hong said, "People who would rather comport themselves correctly than serve the Son of Heaven, people who will not flatter the sovereign lords, and people who would not bring shame on themselves in ruling a state according to their own ideas but would refuse to serve if they could not... He has three such partisans. People who could give lessons in government[7] to Guan[8] and Shang[9], and who - if their persuasions were listened to and carried out - would be able to raise their employer to the position of hegemon[10]... He has five such partisans. People who, when a stern sovereign of ten thousand chariots such as yourself insults his envoys, would step back and cut their own throats to dye your clothes with their blood: he has ten such partisans, including myself[11]." 

King Zhao laughed and apologised, saying, "Why take on like that? We simply wanted to have a discussion with you. We intend to give preferential treatment to Lord Mengchang, and we hope you will be sure to tell him about our intentions."

Gongsun Hong said, "I respectfully assent."   

公孫弘可謂不侵矣。昭王,大國也。孟嘗,千乘也。立千乘之義而不可陵,可謂足使矣。

Gongsun Hong can be described as someone who could not be intimidated. King Zhao was the leader of a great state, Mengchang was leader of a thousand chariots. Standing up for the rights of one with only a thousand chariots and refusing to be bullied, Gongsun Hong can be said to have been adequate to his duties as an envoy.

[1] Lord Mengchang, or Tian Wen/Duke Xue, was one of the most famous strategists of the era. A member of the Qi royal house, he worked for Qi for most of his career, only spending a few years in Wei in protest against King Min's human resources policy.

[2] Gongsun Hong was an advisor to Lord Mengchang. Someone with the same name previously served in Zhongshan, but left as a result of internal political squabbles - the two may be the same person.

[3] The commentaries are not clear about the correct reading of this sentence, but the general sense is clear. 

[4] King Zhaoxiang of Qin (306–251 BC) began life as a relatively minor prince, and served as a child hostage in Zhao before being sneaked out by Queen Xuan (his mother), her brother Wei Ran, and King Wuling of Zhao to assume the throne following the premature death of his brother, King Wu. Upon coming of age, he exiled Queen Xuan and Wei Ran, and worked with a succession of important figures of the age (Gan Mao, Fan Ju, Bai Qi...) to expand Qin's territory during the course of a long and successful reign.

[5] The commentaries are not clear about the correct reading of this sentence, but the general sense is clear. 

[6] Reading 欲以 for 欲, per the commentaries.  

[7] Reading 能 for 而, per the commentaries.

[8] Guan Zhong, who helped to reform the government of Qi, and put his employer, Duke Huan, in a position of dominance over the other states. 

[9] Shang Yang, who did the same for Duke Xiao of Qin. This was covered in the first Qin chapter.

[10] Reading 能致其主霸王 for 能致其, per the commentaries.

[11] This would reflect badly on Zhaoxiang.

魯仲連謂孟嘗
Lu Zhonglian Speaks to Mengchang

魯仲連謂孟嘗:「君好士也!雍門養椒亦,陽得子養,飲食、衣裘與之同之,皆得其死。今君之家富於二公,而士未有為君盡游者也。」君曰:「文不得是二人故也。使文得二人者,豈獨不得盡?」對曰:「君之廄馬百乘,無不被繡衣而食菽粟者,豈有騏麟騄耳哉?後宮十妃,皆衣縞紵,食梁肉,豈有毛廧、西施哉?色與馬取於今之世,士何必待古哉?故曰君之好士未也。」

Lu Zhonglian[1] spoke to Mengchang[2]: "Your Lordship appreciates scholars[3]? Yongmen[3] supplied the living expenses of Jiao Yi[4], Master Yangde[5] also provided sustenance[6]. Their food and drink and all their clothes and furs were the same as those of their followers[7]; both obtained followers willing to die for them. Now Your Lordship's household is more prosperous than those of either of these men, but your scholars will not travel to enter your service." 

Lord Mengchang said, "If I cannot get them to do so, it is because men like those two belong to the past; if I could only get those two[8] for my party, then wouldn't I get the best out of them?"

Lu Zhonglian replied, "Your stable has a hundred horses and there are none that do not wear trappings of embroidered silk and eat grain. Is any of them a qilin[9] or a Lu'er[10]? In the rear courtyard of your palace you have ten concubines, all wearing[11] silk and ramie[12] and eating liangrou[13]. Is any of them a Mao Qiang[14] or a Xi Shi[15]? You take your pleasures and your horses from the modern world, so why must you search for your scholars in ancient times? That is why I say Your Lordship does not truly appreciate scholars."

[1] This may be intended to read 孟嘗君曰 for 孟嘗, in which case it would read "Lu Zhonglian spoke to Lord Mengchang, saying". Lu Zhonglian, also known as Lu Lian, was a scholar at the Jixia Academy. He was reluctant to take office, but became famous as a diplomat. 

[2] Lord Mengchang, or Tian Wen/Duke Xue, was one of the most famous strategists of the era. A member of the Qi royal house, he worked for Qi for most of his career, only spending a few years in Wei in protest against King Min's human resources policy.

[3] The commentaries are not clear about the correct reading of this sentence, but the general sense is clear. 

[4] This may be intended to read 雍門子 - i.e. Master Yongmen.

[5] This person is not well-known.

[6] There appears to be one or more names missing here.

[7] The 之 here may be superfluous.

[8] According to the commentaries, the 者 here may be superfluous. 

[9] The commentaries suggest reading 麒麟 for 騏麟. A qilin (騏麟) was a mythological creature, somewhere between a horse and a dragon.

[10] Lu'er (騄耳) was the name of a legendarily speedy horse.

[11] The commentaries suggest that the 衣 here may be superfluous. 

[12] Ramie is a plant fibre, similar to silk.

[13] Liang meat (梁肉) is mentioned often as a gourmet item, but no one seems to know what it was. 

[14] Mao Qiang was a celebrated beauty, but little else is known about her.

[15] Xi Shi was another famous beauty, but is much better known. She is supposed to have lived with both King Fuchai of Wu and Fan Li at different times.

孟嘗君逐於齊而復反

Lord Mengchang Returns to Qi After Having Been Exiled

孟嘗君逐於齊而復反。譚拾子迎之於境,謂孟嘗君曰:「君得無有所怨齊士大夫?」孟嘗君曰:「有。」「君滿意殺之乎?」孟嘗君曰:「然。」譚拾子曰:「事有必至,理有固然,君知之乎?」孟嘗君曰:「不知。」譚拾子曰:「事之必至者,死也;理之固然者,富貴則就之,貧賤則去之。此事之必至,理之固然者。請以市諭。市,朝則滿,夕則虛,非朝愛市而夕憎之也,求存故往,亡故去。願君勿怨。」孟嘗君乃取所怨五百牒削去之,不敢以為言。

Lord Mengchang[1] was expelled from Qi, but returned. Master Tan Shi[2] went to welcome him at the border and spoke to him, saying, "Can it be that there is no one among the ministers and officials of Qi against whom[3] you bear a grudge?"

Lord Mengchang said, "There are some."

"Would you be satisfied by killing them?"

Lord Mengchang said, "I would."

Master Tan Shi said, "In human affairs there is one inevitable event and one unshakeable principle, do you know what they are?"

Lord Mengchang said, "I do not."

Master Tan Shi said, "The inevitable event is death; the unshakable principle is that when you are rich and noble people will approach you, and when you are poor and humble they will flee. These are the one inevitable event and the one unshakable principle. I beg you to consider it like a marketplace: the market is full at dawn and at dusk it is empty. It is not that people are enamoured of the marketplace in the morning and hate it in the evening, merely that when they can get what they need they go there and when it is exhausted they leave. I hope Your Lordship will not bear a grudge."

Lord Mengchang cut up and threw away the five hundred affidavits upon which were noted the names of his enemies, and did not dare speak of them again.

[1] Lord Mengchang, or Tian Wen/Duke Xue, was one of the most famous strategists of the era. A member of the Qi royal house, he worked for Qi for most of his career, only spending a few years in Wei in protest against King Min's human resources policy.

[2] Tan Shi was a philosopher, economist and diplomat who served several generations of the Qi leadership.

[3] Reading 於齊 for 齊, per the commentaries. 

齊宣王見顏斶
King Xuan of Qi Grants Yan Chu an Audience

齊宣王見顏斶,曰:「斶前!」斶亦曰:「王前!」宣王不悅。左右曰:「王,人君也。斶,人臣也。王曰『斶前』,亦曰『王前』,可乎?」斶對曰:「夫斶前為慕勢,王前為趨士。與使斶為趨勢,不如使王為趨士。」王忿然作色曰:「王者貴乎?士貴乎?」對曰:「士貴耳,王者不貴。」王曰:「有說乎?」斶曰:「有。昔者秦攻齊,令曰:『有敢去柳下季壟五十步而樵采者,死不赦。』令曰:『有能得齊王頭者,封萬戶侯,賜金千鎰。』由是觀之,生王之頭,曾不若死士之壟也。」宣王默然不悅。

 

King Xuan of Qi[1] granted Yan Chu[2] an audience, saying, "Advance, Chu."

Chu then said, "You advance." King Xuan was not happy[3]. 

His entourage said, "The King is a Lord of men; you are a public servant. His Majesty said, 'Advance, Chu.' You then said[4], 'You advance.' Is this permissible?"

Chu replied, "If I were to advance, it would be because I had felt threatened by your power. If you were to advance, it would be out of haste to approach a scholar. If I were to be threatened by your power[5], that would not look as good as if you were to hasten to approach a scholar." 

The King's face flushed with rage, and he said, "Which is worth more, a king or a scholar?"

Yan Chu replied, "Only scholars have worth. Kings do not."

The King said, "Are you going to persuade me?"

Chu said, "I am. In the past, when Qin attacked Qi, the order was given[6] saying, 'If anyone dares to collect firewood within fifty paces of Liuxia Ji's[6] grave[7], then they will be summarily executed.' Another order was also given saying, 'If anyone can fetch the King of Qi's head, he will be made Marquis of a domain of ten thousand households, and be given a thousand yi of gold.' Looked at this way, we can see that a living King's head was worth less than a dead scholar's grave." King Xuan remained silent, but was not happy. 

左右皆曰:「斶來,斶來!大王據千乘之地,而建千石鐘,萬石秐。天下之士,仁義皆來役處;辯知並進,莫不來語;東西南北,莫敢不服。求萬物不備具,而百無不親附。今夫士之高者,乃稱匹夫,徒步而處農畝,下則鄙野、監門、閭里,士之賤也,亦甚矣!

 

The King's entourage said, "Chu, Chu... His Majesty occupies a land of a thousand chariots; he has set up bells weighing a thousand shi[8] and bell frames[9] weighing ten thousand shi[10]. The scholars of All-Under-Heaven, the benevolent and the honourable, all travel here to offer their service[11]. The eloquent and knowledgeable advance together, there is no one who does not wish to come and speak. East, West, South and North, non dare refuse to serve[12]. We have only to ask, and there is nothing that is not[13] at his disposal, Among the hundred clans[14] there are none that do not hold him dear. Now however lofty a scholar may be, he is still an ordinary man, travelling on foot and living off his agricultural land, while the lower-ranked among them serve in far-flung regions, serving as gatekeepers in villages of twenty-five families. Scholars are worthless, profoundly so."

斶對曰:「不然。斶聞古大禹之時,諸侯萬國。何則?德厚之道,得貴士之力也。故舜起農畝,出於野鄙,而為天子。及湯之時,諸侯三千。當今之世,南面稱寡者,乃二十四。由此觀之,非得失之策與?稍稍誅滅,滅亡無族之時,欲為監門、閭里,安可得而有乎哉?是故易傳不云乎:『居上位,未得其實,以喜其為名者,必以驕奢為行。据慢驕奢,則凶從之。是故無其實而喜其名者削,無德而望其福者約,無功而受其祿者辱,禍必握。』故曰:『矜功不立,虛願不至。』此皆幸樂其名,華而無其實德者也。是以堯有九佐,舜有七友,禹有五丞,湯有三輔,自古及今而能虛成名於天下者,無有。是以君王無羞亟問,不媿下學;是故成其道德而揚功名於後世者,堯、舜、禹、湯、周文王是也。故曰:『無形者,形之君也。無端者,事之本也。』夫上見其原,下通其流,至聖人明學,何不吉之有哉!老子曰:『雖貴,必以賤為本;雖高,必以下為基。』是以侯王稱孤寡不穀。是其賤之本與?非夫孤寡者,人之困賤下位也,而侯王以自謂,豈非下人而尊貴士與?夫堯傳舜,舜傅禹,周成王任周公旦,而世世稱曰明主,是以明乎士之貴也。」

 

Yan Chu said, "Not so. I have heard that in the past, in the age of Yu the Great[15], there were ten thousand lords of vassal states. How so? Because they followed a path that led to honour and prosperity, obtaining and using the skills of treasured scholars. Thus Shun[16] rose from among those working the fields, left the countryside, and was made Emperor. By the time of Tang[17], there were three thousand vassal lords. In today's world, there are twenty four of you, all facing South and using royal pronouns[18]. Looking at it thus, is it not due to the benefits and failings of the different policies they pursued? Little by little they were exterminated; after that, then even if[19] they had wanted to serve as gatekeepers in villages of twenty-five families, how could they have obtained such a position[20]? This being so, the annotations to the Book of Changes say, 'One who attains a high rank but achieves nothing - merely delighting[21] in the fame it brings - such a person will definitely conduct himself with wasteful arrogance. When one wallows in wasteful arrogance, then disaster will certainly follow[22]. Thus, those who have accomplished nothing but delight in fame will be diminished, those with no honour who long for wealth will be impoverished, those who have no achievements but accept emoluments will be humiliated. Disasters will certainly proliferate.'[23] Therefore it is said, 'Those who vaunt their achievements will never achieve anything; those who spend time fantasising will never achieve the reality[24].' Thus, all are happy to enjoy the benefits of fame, but in the end[25] they cannot realise the actions necessary to earn such an honour. It was on this account that Yao[26] had his nine assistants, Shun[27] had his seven companions, Yu[28] had his five helpers and Tang[29] had his three protectors. From ancient times down to today, no one has ever been able to make a name for himself alone. This being so, lords and kings should not be embarrassed to ask any questions they have, or ashamed to learn from those beneath them, and if anyone was able to establish themselves as an exemplar and ensure that the fame of their achievements would resound down through later generations, it was Yao, Shun, Yu, Tang and King Wen of Zhou[30]. Therefore it is said, 'As formlessness is the lord of all forms, so the endless is the origin of all happenings.'[31]  First one looks up and observes the origin, then one looks down and traces what flows from it, attaining wisdom via the learning of others[32] - what misfortune could then occur? Master Lao[33] said, 'All nobility grows from humble foundations; all grandeur is built from the ground up.' This is why sovereign lords and kings refer to themselves using humble pronouns, calling themselves 'orphans', 'alone' or 'useless'[35]. It is on account of their humble foundations. It is not that they are really  orphaned or alone - such troubles are reserved for those of low station. If sovereign lords and kings spoke of themselves thus, was it not because they saw themselves as lower than the valued and respected scholars to whom they were talking? Yao abdicated in favour of Shun, Shun abdicated in favour of Yu, and when Zhou[36] attained the throne, he left government in the hands of Duke Dan of Zhou[37], and if generation after generation has called them enlightened rulers, it is because they were intelligent enough to value skilled officials."

宣王曰:「嗟乎!君子焉可侮哉,寡人自取病耳!及今聞君子之言,乃今聞細人之行,願請受為弟子。且顏先生與寡人游,食必太牢,出必乘車,妻子衣服麗都。」

King Xuan said, "Ah, that we could have committed such a solecism, we have brought such affliction upon ourselves! Now that we have heard your words, and appreciated the pettiness of our conduct, we ask only to be received among your followers[38]. Professor Yan, if you idle here with us a while then when you dine it will be on sacrificial meats and when you go about it will be in your own carriage, with your wife and children elegantly dressed."

顏斶辭去曰:「夫玉生於山,制則破焉,非弗寶貴矣,然夫璞不完。士生乎鄙野,推選則祿焉,非不得尊遂也,然而形神不全。斶願得歸,晚食以當肉,安步以當車,無罪以當貴,清靜貞正以自虞。制言者王也,盡忠直言者斶也。言要道已備矣,願得賜歸,安行而反臣之邑屋。」則再拜而辭去也。

 

Yan Chu excused himself, saying, "Jade emerges from mountain rocks, is polished and thus destroyed. It is not that it does not become more valuable as a result, but rather that it loses its true nature[39]. Scholars emerge from far off regions, advance through the ranks and are awarded emoluments. It is not that they do not obtain respect[40] and distinction, but rather that their bodies and souls are no longer entirely their own. I wish to be allowed to return home and enjoy my dinner as if it were meat, travel as easily on foot as if I were in a carriage, and remain as law-abiding as if I were to be ennobled for it. Remaining pure, quiet and honest is my only concern. Speaking your commands is Your Majesty's role, speaking as loyally as possible is mine. Enough has been said for these purposes. I wish to be permitted to return home, and go peacefully back to my town." Bowing again, he took his leave[41].

 

斶知足矣,歸反撲,則終身不辱也。

 

Chu knew what was enough for him[42]. He returned with integrity[43] and reverted to authenticity[44], thus ending his days without suffering any humiliation[45].

[1] King Xuan of Qi founded the Jixia Academy and received advice from Mencius.

[2] Yan Chu is famous principally for this dialogue.

[3] At a royal audience the king was expected to sit and wait to hear his guests to speak. By reversing the roles, Yan Chu is breaking protocol. 

[4] Reading 斶亦 for 亦, per the commentaries.  

[5] Reading 慕 for 趨, per the commentaries.

[6] According to the commentaries, the 曰 here may be superfluous. 

[7] Also known as Zhan Huo or Liuxia Hui, Liuxia Ji was rare among Qin politicians for being famous for his virtue.

[8] Trees were planted on graves, with the number being related to the person's status.

[9] The commentaries are not clear regarding the correct reading of this sentence, but they agree on the implications.

[10] Implying that he is attached to ritual propriety, having provided equipment that would be used in rites.

[11] The commentaries disagree regarding the precise reading of this sentence, but the general sense is clear.

[12] The commentaries suggest 來服 for 服 here.

[13] Reading 無不 for 不 here, per the commentaries. 

[14] Reading 百姓 for 百 here, per the commentaries.

[15] Yu the Great (c. 2123–2025 BC) was a semi-legendary founder of the Chinese nation. 

[16] Shun (c. 2294 - 2184 BC) was another semi-legendary founding father. He preceded Yu. 

[17] Tang of Shang (c. 1675 – 1646 BC) overthrew King Jie to become the first ruler of the Shang Dynasty.

[18] Traditionally, palaces would be South-facing, to take advantage of the natural light, meaning that a sovereign would sit facing southwards when holding audiences. 

[19] The commentaries suggest that the 滅亡無族 here may be superfluous. 

[20] The commentaries suggest reading 也 for 乎 here. 

[21] Reading 而 for 以, per the commentaries. 

[22] Reading 必從 for 從, per the commentaries.

[23] These words appear nowhere else in the classical corpus as it has come down to us. 

[24] This saying appears in the Lost Book of Zhou.

[25] The commentaries suggest that the 華 here may be superfluous.

[26] Yao (c. 2356 – 2255 BC) was another semi-mythical founder. The assistants were officials in his government.

[27] The seven companions were Xiong Tao (雄陶), Fang Hui (方回), Xu Ya (續牙), Bo Yang (伯陽), Dong Buzi (東不訾), Qin Buxu (秦不虛) and Ling Fu (靈甫).

[28] According to the commentaries, these were the lords of Youyi, Ji, Gaotao, Chui and Ji, as well as three others.

[29] It's not clear who are the people indicated here. 

[30] King Wen of Zhou (1112–1050 BC) began a rebellion against King Zhou of Shang that was completed by his son, King Wu.

[31] It is not clear whether this phrase has been transmitted correctly. This is not a known quote, but the sentiment is something of a Taoist commonplace.

[32] According to the commentaries, the 人 here is probably superfluous.

[33] Lao Tzu. Variations on this quote appear in all extant versions of the Tao Te Ching.

[34] This whole section is garbled, and the commentaries and translations all disagree slightly regarding the correct reading.

[35] These are literal translations of the royal pronouns used at the time. In this book they mainly use "the orphaned one", which has been translated using the royal "we". 

[36] King Wu of Zhou (1046–1043 BC) defeated King Zhou of Shang to become one of the founders of the Zhou Dynasty.

[37] Duke Dan of Zhou was celebrated for his political reforms under the reign of King Wu, and for having served loyally as regent for his nephew, King Cheng, refraining from seizing power even though he could have got away with such an act. 

[38] The commentaries suggest that the 受 here may be superfluous. 

[39] The commentaries suggest reading 大 for 夫 here.

[40] According to the commentaries, the 得 here may be superfluous.

[41] Reading 辭去 for 而辭去也, per the commentaries. 

[42] This may be a commentary added by a compiler, or it may be a comment given by King Xuan of Qi, in which case it should be read in the present tense.

[43] Reading 歸真 for 歸, per the commentaries. 

[44] Reading 璞 for 樸, per the commentaries. 

[45] According to the commentaries, the 也 here is superfluous.

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