齊四 THE STRATAGEMS OF QI IV (B)
先生王斗造門而欲見齊宣王
His Excellency Wang Dou Arrives at the Palace Gates Wishing to See King Xuan of Qi
先生王斗造門而欲見齊宣王，宣王使謁者延入。王斗曰：「斗趨見王為好勢，王趨見斗為好士，於王何如？」使者復還報。王曰：「先生徐之，寡人請從。」宣王因趨而迎之於門，與入，曰：「寡人奉先君之宗廟，守社稷，聞先生直言正諫不諱。」王斗對曰：「王聞之過〔五〕。斗生於亂世，事亂君，焉敢直言正諫。」宣王忿然作色，不說。王曰：「先生徐之，寡人請從。」宣王因趨而迎之於門，與入，曰：「寡人奉先君之宗廟，守社稷，聞先生直言正諫不諱。」王斗對曰：「王聞之過。斗生於亂世，事亂君，焉敢直言正諫。」宣王忿然作色，不說。
His Excellency Wang Dou[1] arrived at the palace gates wishing to see King Xuan of Qi[2]. King Xuan sent an attendant out to show him into the courtyard. Wang Dou said, "If I have come to see the King it is an expression of my appreciation for power; if the King is willing to see me me it is an expression of his appreciation for scholars. What does the King think of that?" The attendant returned and reported this.
The King said, "Tell His Excellency not to hurry away, we beg to receive him in person." As a result of this, King Xuan hurried to welcome Wang Dou at the gate, bringing him inside and saying, "Since we have been granted the honour of serving the former lords at their ancestral shrine and protecting the earth and grain, we have heard that you speak bluntly and make honest critiques, eliding nothing."
Wang Dou said, "Your Majesty must have misheard. I was born of a disorderly world and serve disorderly masters. How would I dare speak bluntly or make honest critiques?" The King's irritation showed in his changing expression; he was not happy.
有間，王斗曰：「昔先君桓公所好者，九合諸侯，一匡天下，天子受籍，立為大伯。今王有四焉。」宣王說，曰：「寡人愚陋，守齊國，唯恐失抎之，焉能有四焉？」王斗曰：「否。先君好馬，王亦好馬。先君好狗，王亦好狗。先君好酒，王亦好酒。先君好色，王亦好色。先君好士，是王不好士」。宣王曰：「當今之世無士，寡人何好？」王斗曰：「世無騏驎騄耳，王駟已備矣。世無東郭俊、盧氏之狗，王之走狗已具矣。世無毛嬙、西施，王宮已充矣。王亦不好士也，何患無士？」王曰：「寡人憂國愛民，固願得士以治之。」王斗曰：「王之憂國愛民，不若王愛尺縠也。」王曰：「何謂也？」王斗曰：「王使人為冠，不使左右便辟而使工者何也？為能之也。今王治齊，非左右便辟無使也，臣故曰不如愛尺縠也。」
After a moment, Wang Dou said, "In the past, the former Lord of Qi, Duke Huan[3], had five things in which he took pleasure[4]. He made an alliance with nine of the sovereign lords and brought stability back to All-Under-Heaven. The Son of Heaven awarded him a title[5], establishing him as Overlord of the East[6]. Now Your Majesty has four such things."
King Xuan was happy, and said, "We are stupid and our horizons are limited; we work to protect the state of Qi but are afraid of losing it[7]. Can we really have four things in common?"
Wang Dou said, "[8]The former Lord was fond of horses, and Your Majesty is also fond of horses. The former Lord was fond of dogs, and Your Majesty is also fond of dogs. The former Lord was fond of wine, and Your Majesty is also fond of wine. The former Lord was fond of attractive women, and Your Majesty is also fond of attractive women. The former Lord was fond of scholars, but[9] Your Majesty is not."
King Xuan said, "The world of today contains no true scholars; how are we to show fondness for them?"
Wang Dou said, "This world has no qilin or Lu'er[10], and yet you[11] managed to put together a team for your chariot. This world has no East Guo hares[12] or lushi dogs[13], and yet you manage to find dogs for coursing. This world has no Mao Qiang[14] or Xi Shi[15], and yet you have managed to fill your palace with women. Your Majesty does not care for scholars, however, so why worry that there are none?"
The King said, "We suffer when our state suffers and love our citizens; we are determined to acquire some scholars with which to govern them."
Wang Dou said, "Your Majesty's suffering on your state's behalf and your love for your citizens is less than your love for a chi of crepe satin."
The King said, "Why do you say that?"
Wang Dou said, "When have someone make you a new hat, you do not appoint the most favoured member of your entourage, but a craftsman. Why? Because it is a matter of skill[16]. Now you are governing Qi, if someone is not a favoured member of your entourage, he will receive no appointments. Thus your servant says that you love Qi less than a chi of crepe satin."
宣王謝曰：「寡人有罪國家。」於是舉士五人任官，齊國大治。
The King apologised, saying, "We have offended against the nation." On account of this, he elevated five scholars to official positions and perfect order was brought to Qi.
[1] Wang Dou was a scholar at the Jixia Academy. This is an alternate version of the Lu Zhonglian chapter.
[2] King Xuan of Qi (319–301 BCE) is best known for receiving advice from Mencius and establishing the Jixia Academy.
[3] Duke Huan of Qi (685–643 BCE) was the greatest ruler of Qi during the Spring and Autumn Period, and with his Chancellor Guan Zhong led the state to a position of hegemony over the other states.
[4] Reading 者五 for 者, per the commentaries.
[5] Reading 授 for 受, per the commentaries.
[6] This was a government position. The Overlord of the West was Duke Wen of Jin.
[7] Reading 夫 for 失, per the commentaries.
[8] According to the commentaries 否 here is superfluous.
[9] The commentaries suggest reading 而 for 是 here.
[10] The commentaries disagree regarding the precise reading of this sentence, but the general sense is clear. A Qilin (騏麟) was a mythological creature akin to a unicorn, Lu'er (騄耳) was the name of a legendarily speedy horse.
[11] Reading 王之 for 王, per the commentaries.
[12] Reading 東郭逡 for 東郭俊, this was a famously fast and intelligent breed.
[13] This may be a reference to the Han mastiff mentioned earlier, a large, black sighthound.
[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.
[16] According to the commentaries 也 here may be superfluous.
齊王使使者問趙威后
The King of Qi Sends An Envoy to Visit Queen Wei of Zhao
齊王使使者問趙威后。書未發，威后問使者曰：「歲亦無恙耶？民亦無恙耶？王亦無恙耶？」使者不說，曰：「臣奉使使威后，今不問王，而先問歲與民，豈先賤而後尊貴者乎？」威后曰：「不然。苟無歲，何以有民？苟無民，何以有君？故有問舍本而問末者耶？」乃進而問之曰：「齊有處士曰鍾離子，無恙耶？是其為人也，有糧者亦食，無糧者亦食；有衣者亦衣，無衣者亦衣。是助王養其民也，何以至今不業也？葉陽子無恙乎？是其為人，哀鰥寡，卹孤獨，振困窮，補不足。是助王息其民者也，何以至今不業也？北宮之女嬰兒子無恙耶？徹其環瑱，至老不嫁，以養父母。是皆率民而出於孝情者也，胡為至今不朝也？此二士弗業，一女不朝，何以王齊國，子萬民乎？於陵子仲尚存乎？是其為人也，上不臣於王，下不治其家，中不索交諸侯。此率民而出於無用者，何為至今不殺乎？」
The King of Qi[1] sent an envoy to visit Queen Wei of Zhao[2]. He had not yet delivered his memorial when the Queen began questioning him, saying, "Is all well with the harvest? And with the citizens? And with the King?"
The envoy was not happy and replied, "The King elevated your servant to the position of envoy to Your Majesty. Now you do not ask after the King until first having asked after the harvest and the citizens. Why do you place the lowly first and the noble last?"
Queen Wei said, "But I did not. If there is no harvest, how can there be any citizens? Without the citizens, how can there be a lord? Who therefore would omit to ask after the cause when asking after the effects[3]?"
Accordingly she had him advance and pursued her questions, saying, "In Qi there is a private scholar named Master Zhongli[4], is all well with him? I ask on account of his attitude towards others: if they have food he feeds them, and if they have no food he feeds them; if they have clothes gives them more, and if they have none he clothes them. Thus he is someone who helps the King in supporting his people[5], how can he have made so far without being offered employment? Is all well with Master Sheyang[6]? I ask on account of his attitude towards others: he has compassion for widows and pity for orphans, he rescues those in trouble and compensates those who do not have enough. Thus he is someone who helps the King in easing his citizens' burdens, how can he have made so far without being employed? Is all well with the Beigong family's daughter[7]? She took off her bracelets and earrings and grew old without marrying in order to support her parents. Thus she is someone who influences the people by her example of filial piety, how can she have made it so far without being summoned to court? If these two scholars have not[8] been employed, and this woman has not[9] been brought to court, how can it be said that the King of the state of Qi treats the masses as if they were his children? Is Wuling Zizhong[10] still alive? I ask on account of attitude towards others: he refuses to serve the King above him, or to manage his own household below, or to curry favour with the sovereign lords in between. He influences the the people, with his unemployability serving as an example to them, how can he have made it so far without being killed?"
[1] It is not clear which King of Qi is indicated here.
[2] Queen Wei was married to King Huiwen.
[3] The commentaries disagree regarding the precise reading of this section, but the general sense is clear.
[4] The Zhongli family were rulers of a small vassal state that changed allegiances often, but this individual is not well-known.
[5] The commentaries suggest reading 者也 for 也 here.
[6] Master Sheyang was an official in Qi.
[7] This person is otherwise unknown.
[8] The commentaries suggest reading 不 for 弗 here.
[9] The commentaries suggest reading 弗 for 不 here.
[10] Wuling Zizhong was also known as Chen Zizhong. He was a philosopher famous for sticking to extremely rigid moral principles, to the point of starving rather than eating food that he considered to have been acquired immorally, and was described with a mixture of admiration and disapproval by Mencius and Xunzi.
齊人見田駢
One of Qi's Partisans Has An Audience With Tian Pian
齊人見田駢，曰：「聞先生高議，設為不宦，而願為役。」田駢曰：「子何聞之？」對曰：「臣聞之鄰人之女。」田駢曰：「何謂也？」對曰：「臣鄰人之女，設為不嫁，行年三十而有七子，不嫁則不嫁，然嫁過畢矣。今先生設為不宦，訾養千鍾，徒百人，不宦則然矣，而富過畢也」。田子辭。
One of Qi's partisans had an audience with Tian Pian[1], and said, "I have heard of your elevated reasoning skills[2], Your Excellency, and that you have a rooted opposition to receiving any official official appointments but still wish to be of service[3]."
Tian Pian said, "How did you hear about this?"
The person replied, "I heard it from one of the girls in my neighbour's house."
Tian Pian said, "What did she say?"
The person replied, "My neighbour's girl has set herself up in opposition to marriage. She is heading for thirty and has had seven children out of wedlock. She has said that she will not marry, but has accomplished more unmarried than many do having completed the ceremony. Now you have set yourself up in opposition to receiving any official positions, and have stockpiled a thousand zhong of food and followers a hundred strong. Without having accepted any official position, you are more prosperous than those who have done so[4]." Master Tian thanked him.
[1] Tian Pian, also known as Chen Pian, was a scholar of the Jixia Academy, and one of the earliest proponents of the Huang-Lao school. His views were something similar to those of Shen Dao.
[2] The commentaries disagree on whether this should read 議 (arguments), 議 (deontology) or 誼 (ditto).
[3] I.e. he wishes to offer his skills to help manage the state, but refuses to take a salary.
[4] The commentaries suggest reading 矣 for 也 here.
管燕得罪齊王
Guan Yan Commits an Offense Against the King of Qi
管燕得罪齊王，謂其左右曰：「子孰而與我赴諸侯乎？」左右嘿然莫對。管燕連然流涕曰：「悲夫！士何其易得而難用也！」田需對曰：「士三食不得饜，而君鵝鶩有餘食；下宮糅羅紈，曳綺縠，而士不得以為緣。且財者君之所輕，死者士之所重，君不肯以所輕與士，而責士以所重事君，非士易得而難用也。」
Guan Yan[1] had managed to commit an offense against the King of Qi[2], and spoke to his entourage, saying, "Who among you will[3] go with me to one of the other sovereign lords?" They remained silent and did not reply. Guan Yan let his tears flow, saying, "It is a tragedy - scholars are so easy to buy but so hard to use!"
Tian Xu[3] replied, saying, "We scholars cannot get three full meals a day, while Your Lordship's geese and ducks have more than they can eat. The women of your inner palace wear all kinds of silk crepe and trail brocades behind them, while your scholars cannot afford official robes. Resources that Your Lordship can afford to regard lightly are a matter of life or death for scholars. If you are not willing to share these things that you regard so lightly with your scholars[5], but expect them to give everything in your service, then the problem is not that scholars are cheap to buy but hard to use."
[1] Guan Yan was a politician in Qi.
[2] It is not clear which King of Qi is indicated here.
[3] The commentaries suggest that 而 here is superfluous.
[4] Tian Xu was a Qi advisor who favoured allying with Chu against Wei and Qin. He was among the antagonists of Zhang Yi.
[5] The commentaries suggest 亡 for 士 here, in which case it would be "If you are not willing to give these things away lightly".
蘇秦自燕之齊
Su Qin Leaves Yan and Goes to Qi
蘇秦自燕之齊，見於華章南門。齊王曰：「嘻！子之來也。秦使魏冉致帝，子以為何如？」對曰：「王之問臣也卒，而患之所從生者微。今不聽，是恨秦也；聽之，是恨天下也。不如聽之以卒秦，勿庸稱也以為天下。秦稱之，天下聽之，王亦稱之，先後之事，帝名為無傷也。秦稱之，而天下不聽，王因勿稱，其於以收天下，此大資也。」
Su Qin[1] left Yan and went to Qi, and was granted an audience at the Huazhang South Gate[2]. The King of Qi[3] said, "Ah, so you're here. Qin has sent Wei Ran[4] make me an Emperor[5]. What do you make of this?"
Su Qin replied, "Jumping straight into the questions, with such little concern over how we arrived at such a pass[6]? Now if you do not listen to Wei Ran you will have incurred Qin's hatred, while if you listen to him you will incurred the hatred of All-Under-Heaven. It would be better to seem to listen to Qin but let it lead the way; we do not need any title to manage All-Under-Heaven. If Qin adopts the title of Emperor and All-Under-Heaven accepts it, then you can do the same. Whether you undertake the affair before or after Qin it will not harm the validity of the title. If Qin adopts the title of Emperor and All-Under-Heaven does not accept it, then you can take the opportunity to decline it yourself. Thus you will win over the hearts of All-Under-Heaven[7], and this is a significant resource."
[1] The commentaries suggest reading 子 for 秦 here, and reading this story as referring to Su Dai.
[2] It is not clear whether this is intended to read Huazhang or Zhanghua, or whether North or East is intended for South. This seems to have been one of the palace gates..
[3] King Min of Qi (300–284 BCE) 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.
[4] Wei Ran (Marquess Rang) was the half-brother of Queen Xuan of Qin and the uncle of King Zhaoxiang. Having backed Zhaoxiang in the struggle for succession that occurred following the death of King Wu, he subsequently became Chancellor.
[5] The deal Qin was proposing would involve King Zhaoxiang of Qin being recognised as "Emperor of the West" by Qi, while King Min was recognised as "Emperor of the East" by Qin. The deal was made in 288 BCE, but attracted such fierce criticism that both kings backtracked.
[6] The correct reading of this sentence is unclear, and this is a best-guess interpretation.
[7] The commentaries disagree regarding the exact reading of this sentence, but the general sense is clear.
蘇秦謂齊王
Su Qin Speaks to the King of Qi
蘇秦謂齊王曰：「齊、秦立為兩帝，王以天下為尊秦乎？且尊齊乎？」王曰：「尊秦。」「釋帝則天下愛齊乎？且愛秦乎？」王曰：「愛齊而憎秦。」「兩帝立，約伐趙，孰與伐宋之利也？」對曰：「夫約然與秦為帝，而天下獨尊秦而輕齊；齊釋帝，則天下愛齊而憎秦；伐趙不如伐宋之利。故臣願王明釋帝，以就天下；倍約儐秦，勿使爭重；而王以其間舉宋。夫有宋則衛之陽城危；有淮北則楚之東國危；有濟西則趙之河東危；有陰、平陸則梁門不啟。故釋帝而貳之以伐宋之事，則國重而名尊，燕、楚以形服，天下不敢不聽，此湯、武之舉也。敬秦以為名，而後使天下憎之，此所謂以卑易尊者也！願王之熟慮之也！」
Su Qin[1] spoke to the King of Qi[2], saying, "Qi and Qin have each established their own Emperors. Do you think All-Under-Heaven respects Qin more? Or does it respect Qi?"
The King said, "It respects Qin."
"If you surrendered your title, would All-Under-Heaven have more affection for Qi? Or for Qin?"
The King said, "It would love Qi and hate Qin."
"When you both established your own Emperors, you made an agreement to attack Zhao. Is this more profitable than attacking Song?"
The King said, "Nothing would be better than to attack Song."[3]
Su Qin replied, "You made an agreement with Qin to become joint Emperors[4], and now All-Under-Heaven respects Qin and disregards Qi. If Qi abandons the title of Emperor, All-Under-Heaven will love Qi and hate Qin. You intend to attack Zhao even though it is less profitable than attacking Song. Therefore I hope that Your Majesty will publicly abandon the title of Emperor, which will bring you closer to All-Under-Heaven. Betraying your agreement and rejecting Qin will not be enough to provoke them to into a power struggle with you, and in the meantime you will be able to unify Song with Qi. If you have Song, then you can threaten Yangcheng[5] in Wei, and if you hold the north bank of the Huai River[6], then you can threaten Chu's eastern territories. If you hold the west bank of the Ji River[7], then you can threaten the part of Zhao that lies East of the Yellow River. If you have Yin[8] and Pinglu[9], then Liang will be unable to open its city gates[10]. Therefore, you should abandon the title of Emperor and separate yourself from Qin in order to pursue your own affairs and attack Song, which will increase your state's influence and ensure that your name is respected. Yan and Chu will be contrite[11] and submit; All-Under-Heaven will not dare to ignore you. This would be the undertaking of a Tang[12] or a Wu[13]. Giving out that you respect Qin and then ensuring that they earn the hatred of All-Under-Heaven, that would be what is called 'exchanging humility for respect'. I hope that Your Majesty will consider this urgently."
[1] The commentaries suggest reading 子 for 秦 here, and reading this story as referring to Su Dai.
[2] King Min of Qi (300–284 BCE) 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.
[3] Reading 王曰，「不如伐宋。」對曰：for 對曰：here, per the commentaries.
[4] The commentaries disagree regarding the exact reading of this sentence, but the general sense is clear.
[5] Yangcheng was an alternative name for Puyang, in modern Henan.
[6] The Huai River is still known by the same name, and is midway between the Yellow River and the Yangtze.
[7] The Ji River used to symbolise the Northern edge of the Chinese cultural sphere. By the time this story occurred, the states had expanded far beyond this. It flowed through a channel that was later occupied by the Yellow River in one of its periodic course changes.
[8] It is not clear which Yin is indicated here.
[9] Pinglu is still called Pinglu, and is in Shanxi. It is on the Northern bank of the Yellow River.
[10] I.e. the capital of Daliang will be under siege.
[11] Reading 刑 for 形 here, per the commentaries.
[12] Cheng Tang (1675–1646 BCE) was the founder of the Shang Dynasty.
[13] King Wu of Zhou (1046–1043 BCE) was one of the founders of the Zhou Dynasty.