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]. If Your Excellency will 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 BCE) was a semi-legendary founder of the Chinese nation. 

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

[17] Tang of Shang (c. 1675-1646 BCE) 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 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 華 here may be superfluous.

[26] Yao (c. 2356 – 2255 BCE) 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 BCE) 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 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 BCE) 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 受 here may be superfluous. 

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

[40] According to the commentaries 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 也 here is superfluous.