Lisi: Advising Against Driving Away Foreign Talents 李斯：谏逐客书

Li Si was the Prime Minister of the Chinese First Emperor of Qin Dynasty (221 - 206 BC). He is credited with the creation of the Zhuan Script (Official or Seal Script). However, he is also famous because of a note he wrote to the First Emperor to advise him not to drive away the foreign born talents and the fact that the First Emperor accepted his advice. The following is his main argument: 

The Mount Tai is large because it was not picky ...... 

I have heard that many officials have discussed the need to dismiss their foreign clients (talents), but I dare to think that this is a bad thing to do.

In the past, when Lord Mu was searching for distinguished men, he found You Yu from western Rong and Bai Lixi from Wan, he welcomed Jian Shu from Song, and he spotted Pi Pao and Gongsun Zhi in the kingdom of Jin. Although these five gentlemen were not born in Qin, Lord Mu used them and thus was able to annex twelve countries, and Qin emerged as a strong country in the western Rong.

Lord Xiao implemented the new legal system of Shang Yang and as a result, our old customs and habits were either changed or eliminated, and thus enabled our people to live better life. With this, our country is stronger and more prosperous. Our people are then happy to join the armed forces, and our neighbouring countries are willing to listen to us. After we defeated Chu and Wei, we occupied more that thousand square kilometres of land, and today our country are still strong and well managed.

King Hui adopted Zhang Yi’s strategy and thus occupied many territories around the Sanchuan River. We also annexed Ba and Shu in the west, Shang Jun in the north, and Han Zhong in the south. We conquered many minority races (tribes), controlled two major cities Yan and Ying, and occupied Cheng Gao in the east. A lot of fertile lands were seized, the alliance of six countries was dissolved and these countries were forced to pledge their allegiance to Qin. The impacts of the strategy have lasted even until today.

King Zhao employed Fan Sui and discharged his corrupt uncles Ranghou and Huayang, only to eliminate unauthorized behaviour and to invigorate the strength of the ruling family's position. He devoured the territories of the feudal lords and made the house of Qin able to become emperors.

These four rulers were successful because of their foreign advisors. From this aspect, how could the foreign advisors let the rulers of Qin down? If these four rulers would not have employed and incorporated foreign consultants in their courts, the state of Qin would not be as rich and prosperous as it is now, and Qin would not be a strong and powerful country…..

I have heard that a country with ample land and fields can grow abundant grain, a state with a vast territory can accommodate many inhabitants, and a strong army will have brave soldiers. Equally, the Mount Tai is large because it was not picky about the size of its rocks. All the rivers and seas run deep for they do not reject small streams. And a king can manifest his virtue only by not driving out the inhabitants of his country. Therefore, it is important not to stretch a country all over the world, and not to make people become estranged to their country; and only then, the four seasons will be completed and beautiful, the spirits and gods will grant good luck, and all will be like during the age of the Five mythical Emperors and the Three holy Kings (of Xia, Shang and Zhou), who are invincible in this world. If your majesty now would dismiss your foreign advising clients (talents), they would be a fortune for your enemies' countries. If you would allow people of ability under Heaven to draw back from your court and not to come here to the west, they would not put one step on the ground of your state of Qin. That would be tantamount to lending weapons to robbers and giving grain to the bandits who robbed Qin.

A lot of products may not be produced in Qin, but they can be treasured by us; many wise people may not be born in Qin, but they are willing to serve our country with loyalty. Now if we dismiss these people, they will become the treasure of other kingdom, this is to disadvantage us and benefit our enemies. This is amounting to weaken us internally and causing unhappiness among our dukes and princes. Under such circumstances, how can we avoid danger to our country? 

.

李斯是秦朝（公元前221年至206年）秦始皇的宰相。他被认为是秦篆书的创造者。他给秦始皇写的《谏逐客书》是他名垂千古。他劝秦始皇不要驱逐外来的人才，而秦始皇也接受了他的劝告。以下是他的主要论点：

臣闻吏议逐客，窃以为过矣。

昔穆公求士，西取由余於戎，东得百里奚於宛，迎蹇叔於宋，求丕豹、公孙支於晋。此五子者，不产於秦，而穆公用之，并国二十，遂霸西戎。

孝公用商鞅之法，移风易俗，民以殷盛，国以富强，百姓乐用，诸侯亲服，获楚、魏之师，举地千里，至今治强。

惠王用张仪之计，拔三川之地，西并巴、蜀，北收上郡，南取汉中，包九夷，制鄢、郢，东据城皋之险，割膏腴之壤，遂散六国之纵（合纵），使之西面事秦，功施到今。

昭王得范雎，废穰侯，逐华阳，强公室，杜私门，蚕食诸侯，使秦成帝业。

此四君者，皆以客之功。由此观之，客何负於秦哉！向使四君却客而不纳，疏士而不用，是使国无富利之实，而秦无强大之名也。…..

臣闻地广者粟多，国大者人众，兵强者士勇。是以泰山不让土壤，故能成其大；河海不择细流，故能就其深；王者不却众庶，故能明其德。是以地无四方，民无异国，四时充美，鬼神降福，此五帝、三王之所以无敌也。今乃弃黔首以资敌国，却宾客以业诸侯，使天下之士退而不敢西向，裹足不入秦，此所谓‘藉寇兵而赍盗粮’者也。

夫物不产於秦，可宝者多；士不产於秦，而愿忠者众。今逐客以资敌国，损民以益仇，内自虚而外树怨於诸侯，求国无危，不可得也。

注：由余：晋国人，先是在西戎任职，后来秦穆公设法使他投奔秦国。百里奚：楚国人，原为虞国的大夫，晋灭虞后，把他作为陪嫁的奴隶送给秦国。后来楚地的宛地，被楚国边境的人俘获。秦穆公用五张黑羊皮将他赎回，并封为大夫。迎蹇叔：原为岐人，旅居宋国，由于百里奚的推荐，秦穆公派人花重金请去做了大夫。丕豹：晋大夫丕郑的儿子，丕郑被晋惠公杀，丕豹逃到秦。公孙支：原是晋人，后来归秦，为秦大夫。商鞅：卫国人，姓公孙，名鞅。入秦后，被秦孝公重用，实行变法，有大功。因为封地叫商，故称商鞅，又称商君。张仪：魏国人，秦惠王任为丞相，他用连横的策略帮助秦分化瓦解东方六国，使它们服从秦国。范雎：魏国人，秦昭王用为相。他提出远交近攻的策略，帮助秦国统一天下。穰侯：秦昭王的舅父，曾为相国。华阳：秦昭王的舅父。

Yan Zhenqing: A Note on Political Principles 颜真卿：守政帖

Yan Zhenqing (709-785) was a great calligrapher as well as a high official in the Tang Dynasty. His artistic accomplishment in Chinese calligraphy parallels the greatest master calligraphers throughout the history, and his regular script style, Yan, is often imitated.

Yan Zhenqing and his family were known for having an honest and forthright character; they would rather die than go against their principles. This quality was eulogized throughout Chinese history. Yan Zhenqing’s brother, Yan Gaoqing, and nephew, Yan Jiming, were captured by An Lushan during the Anshi Rebellion. Yan Aiqing scathingly denounced An Lushan. An Lushan broke his bones, but he refused to retract his words. Then An Lushan cut out his tongue, but he never yielded. 

Yan Zhenqing himself was a victim of political frame-up for several times. This note was written to his sons and grandsons during his exile.

There are certain principles for statesmen to follow and they must be followed.

Last year I offended the court by my remonstration and was punished. But I will never sacrifice principle for the sake of pandering to the prevailing ideas. If I did, I would have to stand condemned through the ages. Although I am now exiled to a remote place, I would not feel ashamed of it throughout my life. I hope you will comprehend what I mean and will never abandon the principles.

颜真卿（709-785）是唐代的一个大书法家与朝廷官员。他在艺术上的成就，可以比拟历史上任何一位书法大师，而他的颜体为世人所研习。

颜真卿与其家人以诚实与直率个性而闻名于世。他们宁死也不愿意违反原则。他们的这种品质在历史上为人赞颂。安史之乱时，他的哥哥颜杲卿与侄儿颜季明为安禄山所擒。颜杲卿痛斥安禄山。安禄山断其骨，但是他就是不肯屈服。安禄山再割其舌，但是其还是屈服。

颜真卿本身也受到不少政治陷害。以下是他写给他的儿子与孙子的信。

政可守，不可不守。吾去岁中言事得罪，又不能逆道苟时，为千古罪人也。虽贬居远方，终身不耻。绪汝等当，须谓吾之寸心不可不守也。

Yu Rang: Giving One's Life for Righteousness 豫让：舍生取义

Yu Rang Bridge

Mencius said, ‘Fish is what I want, and bear's paw is also what I want. If I cannot have both, I prefer bear's paw to fish. Life is what I treasure, and righteousness is also what I treasure. If I cannot have both, I will give my life for righteousness.’ The assassin Yu Rang did just that. The story of Yu Rang who lived in the Warring States Period (475 to 221 BC) was recorded by Sima Qian in his ‘Records of the Grant Historian’.

Yu Rang was a native of Jin, who served the noble clans of Fan and Zhonghang but whose talents went unrecognised. However, when he joined Duke Zhi, Duke Zhi treated him with high respect. Later Duke Zhi attacked Duke Xiang of Zhao. Duke Xiang allied with Han and Wei to defeat Duke Zhi, wiping out his clan and dividing his land into three. Because of the deep hatred he bore Duke Zhi, Duke Xiang lacquered Duke Zhi’s skull and used it as a wine vessel. Yu Rang escaped to the mountains and lamented, ‘Alas! A woman adorns herself for her lover, and a true man dies for one who appreciates him. Duke Zhi appreciated me, so I must die to avenge him. Then my ghost need feel no shame.’ He changed his name and went, disguised as a convict, to mend the palace’s rest rooms, carrying a dagger to assassinate Duke Xiang. But as Duke Xiang was about to enter the rest room, he acted on a premonition and had Yu Rang seized. A weapon was found in Yu Rang’s hand. Yu Rang admitted, ‘I meant to avenge Duke Zhi.’ The attendants wanted to kill him but Duke Xiang said, ‘This is a man of honour. I shall keep out of his way. Duke Zhi died without heirs, yet this follower tried to avenge him. He must be a most noble man.’ He then released Yu Rang.

Later Yu Rang lacquered his skin to cause scabies and swallowed charcoal to hoarsen his voice, changing himself beyond recognition. Begged in the market and even his wife could not recognise him. But he met a friend who saw through his disguise and asked, ‘Are you not Yu Rang?’ He replied, ‘Yes, I am.’ The friend was in tears and pleaded with him, ‘A man of your talent should seek Duke Xiang’s patronage. You would soon be close to Duke Xiang and could then easily carry out your plan. Why should you mutilate yourself and inflict so much suffering on yourself to take revenge? This is too hard a way.’ Yu Rang answered, ‘If I entered his service to assassinate him, I should be guilty of disloyalty to him as my lord. This way is very hard, but my aim is to shame all those who in future are guilty of disloyalty to their lords.’

He went off then, for soon Duke Xiang was to come out, and Yu Rang hid under the bridge which he had to cross. When Duke Xiang reached the bridge his horse shied and he said, ‘Yu Rang must be here!’ He sent men to investigate and it was so. Then Duke Xiang reproached Yu Rang saying, ‘Formerly you served dukes Fan and Zhonghang. When Duke Zhi destroyed them, instead of avenging them you took service under him. Why are you so determined now to avenge Duke Zhi’s death?’ Yu Rang replied, ‘When I served dukes Fan and Zhonghang, they treated me as ordinary man and I treated them as ordinary men in return. But Duke Zhi treated me as the finest man in the state, and that is how I must treat him.’ Duke Xiang lamented and cried, ‘Ah, Yu Rang, you have made a name by your loyalty to Duke Zhi, and I have given you enough quarter. Now settle this business yourself. I am not letting you off again.’ He ordered his troops to surround him. Yu Rang said, ‘I have heard that a wise master does not conceal men’s quality, while a loyal subject will die for fame. Already the whole world is praising the generosity with which you spared me. Now I am ready to take my punishment, but first give me your coat to run through as a token of revenge, and I shall die content. Presumptuous as it is, please grant my request.’ Greatly moved by is royalty, Duke Xiang ordered his coat to be given to Yu Rang, who unsheathed his sword, leapt and ran the coat through three times. He cried, ‘Now I can go down to report to Duke Zhi.’ With that he fell upon his sword and died. News of his death made all true men of Zhao shed tears.

.

孟子曰：‘鱼，我所欲也，熊掌，亦我所欲也，二者不可得兼，舍鱼而取熊掌者也。生，我所欲也，义，亦我所欲也，二者不可得兼，舍生而取义者也。’刺客豫让所做的正是舍生取义。战国时期（公元前475年至公元前221年）的豫让的故事记载于司马迁的《史记•刺客列传》。

豫让者，晋人也，故尝事范氏及中行氏，而无所知名。去而事智佰，智佰甚尊宠之。及智佰伐赵襄子，赵襄子与韩魏合谋灭智伯，灭智伯之后而三分其地。赵襄子最怨智伯，漆其头以为饮器。豫让遁逃山中，曰：‘嗟乎！士为知己者死，女为说己者容。今智伯知我，我必为报仇而死，以报智伯，则吾魂魄不愧矣。’乃变名姓为刑人，入宫涂厕，中挟匕首，欲以刺襄子。襄子如厕，心动，执问涂厕之刑人，则豫让，内持刀兵，曰：‘欲为智伯报仇！’左右欲诛之。襄子曰：‘彼义人也，吾谨避之耳。且智伯亡无后，而其臣欲为报仇，此天下之贤人也。’卒释去之。

居顷之，豫让又漆身为厉，吞炭为哑，使形状不可知，行乞于市。其妻不识也。行见其友，其友识之，曰：‘汝非豫让邪？’曰：‘我是也。’其友为泣曰：‘以子之才，委质而臣事襄子，襄子必近幸子。近幸子，乃为所欲，顾不易邪？何乃残身苦形，欲以求报襄子，不亦难乎！’豫让曰：‘既委质臣事人，而求杀之，是怀二心以事其君也。且吾所为者极难耳！然所以为此者，将以愧天下后世之为人臣怀二心以事其君者也。’

既去，顷之，襄子当出，豫让伏于所当过之桥下。襄子至桥，马惊，襄子曰：‘此必是豫让也。’使人问之，果豫让也。于是襄子乃数豫让曰：‘子不尝事范、中行氏乎？智伯尽灭之，而子不为报仇，而反委质臣于智伯。智伯亦已死矣，而子独何以为之报仇之深也？’豫让曰：‘臣事范、中行氏，范、中行氏皆众人遇我，我故众人报之。至于智伯，国士遇我，我故国士报之。’襄子喟然叹息而泣曰：‘嗟乎豫子！子之为智伯，名既成矣，而寡人赦子，亦已足矣。子其自为计，寡人不复释子！’使兵围之。豫让曰：‘臣闻明主不掩人之美，而忠臣有死名之义。前君已宽赦臣，天下莫不称君之贤，今日之事，臣固伏诛，然愿请君之衣而击之，焉以致报仇之意，则虽死不恨。非所敢望也，敢布腹心！’于是襄子大义之，乃使使持衣与豫让。豫让拔剑三跃而击之，曰：‘吾可以下报智伯矣！’遂伏剑自杀。死之日，赵国志士闻之，皆为涕泣。

Cao Mo: An Assassin 刺客曹沫

In the Records of the Grand Historian, the author Sima Qian devoted a full chapter on ‘The Assassins’, which outlined a number of notable assassins from the Warring States period who were entrusted with (the usually noble) task of carrying out political assassinations on aristocrats and nobles. This following is the first of several assassin tales. The assassin Cao Mo was a general of Lu during the Zhou dynasty. He target victim was the Duke Huan of Qi. It’s interesting that in this story, dubbed Cao Mo was dubbed as an assassin when he didn’t even attempt to kill Qi Huan Gong. However, he is regarded as the most effective assassin.

Cao Mo, a resident of the state of Lu, was powerfully built and brave. He served the Duke Duke Zhuang Gong of Lu, who admired physical strength. As a general of Lu, Cao Mo fought with the state of Qi three times and lost all the battles. Duke Zhuang Gong was fearful, so he gave Lu’s territory Suiyi to Qi to make peace. However, Zhuang Gong still kept Cao Mo as his general.

Duke Huan Gong of Qi agreed to meet with the Duke of Lu at Ke to conclude a treaty. After Huan Gong and Zhuang Gong had signed the treaty on the ceremonial stage, Cao Mo suddenly produced a dagger and seized Duke Huan Gong. Duke Huan Gong and his advisors didn’t dare move. Duke Huan Gong asked, ‘What do you want?’

Cao Mo replied, ‘Qi is strong and Lu is tiny, and yet your state have taken so much of our land. If a wall collapses in the capital of Lu, it will fall in Qi’s territory! Please act accordingly!’ Duke Huan Gong agreed to return all the land wrested from Lu. On hearing this, Cao Mo threw aside his dagger, left the ceremonial stage to join the other attendants respectfully facing rulers north; he behaved and spoke as usual, as if nothing had happened.

Huan Gong was infuriated and wanted to destroy the treaty.

Guan Zhong said, ‘You shouldn’t! If we do this now to quickly satisfy our desire, the dukes of other states will hear of this and we will lose the trust of all of them. It is better to let Lu have the land, rather them losing the support of other states.’

So Duke Huan returned all Lu’s land as promised. All the territory Cao Mo had lost through the three battles was given back to the state of Lu.

.

司马迁在《史记》中以整个篇章《刺客列传》来讲述一些著名刺客在战国时期被委任以刺杀王族与贵族的可敬重任。下面是所记载的这些刺客中的第一个刺客。刺客曹沫是东周鲁国的将军。他的目标是齐桓公。有趣的是，这个被称为刺客的曹沫却没有刺杀齐桓公的意图。但是，他却被认为是最有绩效的刺客。

曹沫者，鲁人也，以勇力事鲁庄公。庄公好力。曹沫为鲁将，与齐战，三败北。鲁庄公惧，乃献遂邑之地以和。犹复以为将。

齐桓公许与鲁会于柯而盟。桓公与庄公既盟於坛上，曹沫执匕首劫齐桓公，桓公左右莫敢动，而问曰：“子将何欲？”

曹沫曰：“齐强鲁弱，而大国侵鲁亦甚矣。今鲁城坏即压齐境，君其图之。”桓公乃许尽归鲁之侵地。既已言，曹沫投其匕首，下坛，北面就群臣之位，颜色不变，辞令如故。

桓公怒，欲倍其约。

管仲曰：“不可。夫贪小利以自快，弃信於诸侯，失天下之援，不如与之。”

於是桓公乃遂割鲁侵地，曹沫三战所亡地尽复予鲁。

Feng Xuan Purchased Righteousness for the Prince 冯谖买义

The following story comes from ‘Stratagems of the Warring States’.

In the State of Qi, there was a certain Feng Xuan who was so poor that he could not support himself. He got someone to request for him to join the household the Prince Meng Chang, desiring to dwell and be fed in his household. The Prince said, ‘What is his hobby?’ He was answered, ‘The guest has no hobby.’ The Prince then asked, ‘What is his special ability?’ He was answered, ‘He has no special ability.’ The Prince laughed and accepted him into his household, saying, ‘So be it.’ His attendants, thinking that he Prince thought meanly of Feng, fed him on the coarsest food. After a while, he leaned against a post, tapping his sword, and sang, ‘Long sword, let us go back. I have no fish when I eat.’ The attendants reported it and the Prince said, ‘Let him be fed like other guests in my household.’ After a while he again tapped on his sword and sang, ‘Long sword, let us go back. I have no carriage when I go out.’ The attendants all laughed at him and reported it. The Prince said, ‘Make ready a carriage for him as for those guests in my household who ride in carriages.’ Thereupon, he rode in his carriage, carried proudly his sword, went over to his friend and said, ‘The Prince Meng Chang treats me like a guest.’ After a while, he again tapped on his sword and said, ‘Long sword, let us go back. I have nothing for my home.’ The attendants all disliked him as they felt that he was too greedy and did not know when he had enough. The Prince asked, ‘Are Mr. Feng’s parents still alive?’ They replied, ‘He has an aged mother.’ The Prince then sent a messenger to give her enough food and supplies so that she should not be in want. Thereupon, Feng did not sing again.

Afterwards, the Prince Meng Chang put up a notice in which he asked, ‘Who among the guests in my households is experienced in accounts and can collect debts for me in Xue?’ Feng Xuan responded that he could. The Prince Meng Chang was surprised and said, ‘Who is this man?’ The attendants said, ‘It is he who sang “Long sword, let us go home.”’ The Prince Meng Chang laughed and said, ‘This guest has some ability after all. I have wronged him. I have not seen him before.’ He invited him to come and see him, and said thankfully, ‘I have been busy with and worried about my works. Moreover, I am naturally a weak and dull man. Being immersed in the business of the State, I may have offended you. Sir, is it true that you do not feel disgraced but have it in your mind to collect my debts for me in Xue?’ Feng said, ‘I am willing to do it.’ There upon he yoked his carriage, arranged his luggage, took with him the tallies and bonds, and before setting off, he asked, ‘When all the debts have been collected, what shall I buy to bring back?’ The Prince said, ‘See what my household has least of.’ He drove off quickly and came to Xue. He ordered his officers to summon all those people who owed debts to come and compare their tallies. When the tallies had been thoroughly compared, he issued an unauthorised order that the debts were to be remitted to the people, and accordingly burnt their tallies. The people exclaimed, ‘Long live the Prince.’

Doing the long journey quickly he came to Qi and on the following morning asked to see the Prince. The Prince marvelled at his speed, put on his robe and cap and granted Feng an audience. He asked, ‘Are all the debts collected? You have done it in such a short time’ Feng said, ‘The debts are all collected.’ The Prince asked, ‘What have you bought to bring back?’ Feng said, ‘Your Highness wanted something that the household has least of. As your servant, I presumed in your household, there are stores of valuable treasures, many dogs and horses fill your stables outside, and many beautiful women are ranged below you. What Your Highness’ household has least of is righteousness. And so I have purchased righteousness for Your Highness.’ The Prince said, ‘What do you mean by purchasing righteousness?’ Feng said, ‘Now, Your Highness possesses the small and unimportant place of Xue. You do not comfort and love its people as if they were your children; instead you make profit from them. Your servant issued an order on your behalf to cancel their debts and accordingly burnt their tallies. The people shouted “Long live the Prince.” And that is how your servant purchased righteousness for Your Highness.’ The Prince Meng Chang was displeased and said, ‘So be it, sir. You may retire.’

At the end of the year the King of Qi said to Prince, ‘I do not dare to employ the ministers of my predecessor as my own ministers.’ The Prince Meng Chang went to his own fief in Xue. When he was still a hundred li (0.5 km) away, the people, supporting their aged and leading little ones, came to meet the Prince on the way. When the Prince saw them, he said to Feng, ‘I see today the righteousness which, sir, you purchased for me.’ Feng said, ‘A wily hare needs to have three burrows and with that, it may just be able to escape death when attached. Now your Highness has just one burrow. It is not yet possible for you to sleep soundly. Allow me to prepare two more burrows for you.’ The Prince gave him fifty carriages and five hundred kilograms of gold. He journeyed westward to Liang, and said to King Hui, ‘Qi has banished its great minister – Prince Meng Chang. The king (duke) who welcomes him first will become rich and his army will become powerful.’ The King of Liang ordered the Chief Minister to vacate his post to become Commander-in-Chief of the army, and sent messengers with a thousand kilograms of gold and a hundred carriages to invite Prince Meng Chang to be his Chief Minister. Feng Xuan hurried on in advance and warned Prince Meng Chang, saying, ‘A thousand kilograms of gold is a valuable present, a hundred carriages are a brilliant convey. Qi is sure to know about it.’ The envoy from Liang returned three times but the Prince Meng Chang firmly refused the gifts and would not take up the post in Liang.

When the King of Qi heard of it, both he and his ministers were afraid and sent the Chief Tutor to present a thousand kilograms of gold, two decorated carriages with a team of four horses each, the personal sword of the King, and a sealed document in which he said the Prince, ‘I have been unfortunate, under the evil influence of my ancestral temple, sunk in the flattery of my ministers, and have offended Your Highness. It’s my entire fault. I wish Your Highness would have regard for the temple of my royal predecessor, come back to the State, and take charge of its affairs.’

Feng Xuan warned the Prince Meng Chang, saying, ‘I wish you would ask for the former king’s sacrificial utensils and erected an ancestral temple in Xue.’ When the temple was completed, Feng reported it to the Prince Meng Chang and said, ‘The three burrows are now ready. Your Highness may sleep soundly and rejoice.’

That the Prince Meng Chang was Chief Minister for several tens of years without any misfortune was due to the good advices and strategies of Feng Xuan.

.

冯谖买义的故事来自《战国策》。

齐人有冯谖者，贫乏不能自存，使人属孟尝君，愿寄食门下。孟尝君曰：“客何好？”曰：“客无好也。”曰：“客何能？”曰：“客无能也。”孟尝君笑而受之曰：“诺。”左右以君贱之也，食以草具。

居有顷，倚柱弹其剑，歌曰：“长铗归来乎！食无鱼。”左右以告。孟尝君曰：“食之，比门下之鱼客。”居有顷，复弹其铗，歌曰：“长铗归来乎！出无车。”左右皆笑之，以告。孟尝君曰：“为之驾，比门下之车客。”于是乘其车，揭其剑，过其友，曰：“孟尝君客我。”后有顷，复弹其剑铗，歌曰：“长铗归来乎！无以为家。”左右皆恶之，以为贪而不知足。孟尝君闻：“冯公有亲乎？”对曰：“有老母。”孟尝君使人给其食用，无使乏。于是冯谖不复歌。

后孟尝君出记，闻门下诸客：“谁习计会，能为文收责于薛乎？”冯谖署曰：“能。”孟尝君怪之，曰：“此谁也？”左右曰：“乃歌夫‘长铗归来’者也。”孟尝君笑曰：“客果有能也，吾负之，未尝见也。”请而见之谢曰：“文倦于事，愦于忧，而性愚，沉于国家之，开罪于先生。先生不羞，乃有意欲为收责于薛乎？”冯谖曰：“愿之。”于是约车治装，载券契而行，辞曰：“责毕收，以何市而反？”孟尝君曰：“视吾家所寡有者。”驱而之薛，使吏召诸民当偿者，悉来合券。券遍合，起，矫命以责赐诸民，因烧其券，民称万岁。

长驱到齐，晨而求见。孟尝君怪其疾也，衣冠而见之，曰：“责毕瓿乎？来何疾也！”曰：“收毕矣。”“以何市而反？”冯谖曰：“君云‘视吾家所寡有者，’臣窃计，君宫中积珍宝，狗马实外厩，美人充下陈。君家所寡有者，以义耳！窃以为君市义。”孟尝君曰：“市义奈何？”曰：“今君有区区之薛，不拊爱子其民，因而贾利之。臣窃矫君命，以责赐诸民，因烧其券，民称万岁。乃臣所以为君市义也”孟尝君不说，曰：“诺，先生休矣！”

后期年，有毁孟尝君于闵王，齐王谓孟尝君曰：“寡人不敢以先王之臣为臣。”孟尝君就国于薛，未至百里，民扶老携幼，迎君道中。孟尝君顾谓冯谖：“先生所为文市义者，乃今日见之。”冯谖曰：“狡兔有三窟，仅得免其死耳。今君有一窟，未得高枕而卧也。请为君复凿二窟。”孟尝君予车五十乘，金五百斤，西游于梁，谓惠王曰：“齐放其大臣孟尝君于诸侯，诸侯先迎之者，富而兵强。”于是，梁王虚上位，以故相为上将军，遣使者，黄金千斤，车百乘，往聘孟尝君。冯谖先驱，诫孟尝君曰：“千金，重币也；百乘，显使也。齐其闻之矣。”梁使三反，孟尝君固辞不往也。

齐王闻之，君臣恐惧，遣太傅赍黄金千斤，文车二驷，服剑，封书谢孟尝君曰：“寡人不祥，被于宗庙之祟，沉于谄谀之臣，开罪于君，寡人不足为也。愿君顾先王之宗庙，姑反国统万人乎？”冯谖诫孟尝君曰：“愿请先王之祭器，立宗庙于薛。”庙成，还报孟尝君曰：“三窟已就，君姑高枕为乐矣。”

孟尝君为相数十年，无纤介之祸者，冯谖之计也。

Resist the Aggression in the Banquet 折冲樽俎

The Warring States Period in the Chinese history covers the period from 476 BC to the unification of China by the Qin Dynasty in 221 BC. It is considered to be the second part of the Eastern Zhou Dynasty, following the Spring and Autumn Period. The Warring States period was a period when regional warlords annexed smaller states around them and consolidated their rule. The warlords had earlier called themselves dukes of the Zhou dynasty king; but now they began to call themselves kings, meaning they were equal to the Zhou king.

Here is a story happened during the Warring Period.

King Ping of Jin wanted to attack the state of Qi. He dispatched an officer Fan Zhao to observe the political situation in Qi.

King Jing of Qi treated Fan Zhao to a drink of wine. When they were happy to drink, Fan said to King Jing, ‘I wish to drink with your cup.’ King Jing said, ‘Pour for our guest with my cup, please.’ After Fan finished drinking the wine from his own cup, Prime Minister Yan Zi instructed the waiter, ‘Withdraw the cup of King Jing and poured the wine with the Fan's cup for him still’.

Fan pretended to be drunk and dance grouchily, and then said to the Viceroy: ‘Can you performance the music of the Son of Heaven Zhou for me? I will dance with the music!’ The Viceroy answered: ‘I have not learnt that.’

Fan left the banquet. Duke Jing questioned Yan Zi, ‘Jin is a big state! They dispatched their officer to observe us. How do we do if we peeved their envoy?’ Yan Zi replied, ‘Fan Zhao is not someone who does not know ceremonial rites. He put down our state purposely to test us, so I would not pour for him with your cup.’ King Jing then asked the Viceroy, ‘Why didn’t you play for him the music of the Son of Heaven Zhou?’ The Viceroy said: ‘The music of the Son of Heaven Zhou can only be enjoyed by the Son of Heaven and only kings can dance with the music. Fan Zhao only a minister and yet he wanted to dance with the music of the Son of Heaven, so I cannot perform for him."

After Fan returned Jin, he told King Ping of Jin, ‘We cannot attack the state of Qi. Yan Zi knew I wanted to put down their king and the Viceroy knew I wanted to put down their ceremonial rites.’

After hearing the story, Confucius said: "Resist the aggression of the faraway enemy in the banquet. He is Yan Zi."

.

在中国历史里，战国时期，由公元前476年到公元前221年秦统一中国为止。它属于后周（东周），在春秋之后。战国时期各诸侯并吞临近小国来巩固自己政权。之前，诸侯自称为周朝之‘公’，现在却开始称王，意思是与周王平等。

以下是发生在战国时期的一个故事。

晋平公欲伐齐，使范昭往观焉。

景公赐之酒，酣，范昭曰：“愿诣君之樽酌。”公曰： “酌寡人之樽，进之于客。”范昭已饮，晏子曰：“彻樽更之，樽觯具矣。”

范昭佯醉，不悦而起舞，请太师曰：“能为我调成周之乐乎？吾为子舞之。”太师曰：“冥臣不习。”

范昭趋而出。 景公谓晏子曰：“晋大国也，使人来，将观吾政也。今子怒大国之使者，将奈何？”晏子曰：“夫范昭之为人，非陋而不识礼也，且欲试吾君臣，故绝之也。”景公谓太师曰： “子何不为客调成周之乐乎？”太师对曰：“夫成周之乐，天子之乐也，若调之，必人主舞之。今范昭人臣也，而欲舞天子之乐，臣故不为也。”

范昭归以告平公曰：“齐未可伐也。臣欲试其君，而晏子识之；臣欲犯其礼，而太师知之。”

仲尼闻之曰：“夫不出于樽俎之间，而知千里之外,其晏子之谓也，可谓折衝矣。”

Fan Li: Know the Pattern of Advance and Withdrawal 范蠡：知进退

Fan Li was an advisor in the state of Yue in the Spring and Autumn Period (722-481 BC). In 494 BC, Goujian, the King of Yue State, decided to start a war against the Wu State, Yue’s northern neighbour. Fan Li advised the king not to start the war, but the king did not listen. The Yue State lost the war. Fan Li followed Goujian to the Wu State as hostages. Three years later they came back and he helped Goujian to carry on a reform. At last Yue was able to defeat the state of Wu.

After Goujian became king, Fan Li felt that it was unsuitable for him to stay on as an advisor. He resigned and renamed himself Tao Zhu Gong (Lord Tao Zhu). He became a successful businessman in his later years and was famous as a rich person.

Here is a letter he wrote to his friend Wen Zhong advising him to desert the King as well. Wen Zhong did not listen to Fan’s advice and was finally forced by the King to kill himself.

I have learned that just as there are four seasons in a year, with summer brave and winter bare, there are also vicissitudes in man’s life. When good luck reaches its limit, misfortune is destined to follow. If there is one who knows well when to advance and when to withdraw and in the meanwhile always remains righteous and upright, he should be esteemed as man of virtue and wisdom, shouldn’t he? Humble as I am, I have come to know this regular pattern of advance and withdrawal. When high-flying birds have all flown away, strong bows will be cast; and when cunning hares have all been hunted, fleeing hounds will be cooked as food.

And now let us have a look at the King of Yue – long-necked and beak-mouthed, hawk-eyed and wolf-footed. He is a man with whom you can weather difficult times together but not happiness; with whom you can weather danger together but not live peace together. If you don’t leave him now, he will harm you sooner or later. Isn’t it clear enough?

.

范蠡是春秋时代（公元前722年至481年）越国的大臣。公元前494年，越王勾践决定攻打北部的吴国。范蠡规劝越王不要发动战争，可是越王不听。越国战败。范蠡随勾践到吴国为人质。三年后，他们归国，范蠡协助勾践改革。最后，越国把吴国打败。

勾践成为国君后，范蠡觉得不适合继续为大臣。他辞去并改名为陶朱公。晚年他成为一个成功商人，是一个著名的富豪。

这里是他写给他的朋友文种的一封信，劝他离开越王。文种不听范蠡的劝告，结果为越王所逼而自杀。

吾闻天有四时，春生冬伐；人有盛衰，泰终必否。知进退存亡而不失其正，惟贤人乎！蠡虽不才，明知进退。高鸟已散，良弓将藏；狡兔已尽，良犬就烹。

夫越王为人，长颈鸟啄，鹰视狼步。可与共患难，而不可共处乐；可与履危，不可与安。子若不去，将害于子，明矣。

Winning the Battle at Your own Court 战胜于朝廷

During the Western Zhou Dynasty, power became decentralized from the King to the feudal lords, also known as dukes of a state. Strident annexations, battles and assimilations between states were typical during this period. Here is a story from ‘Strategies if Warring States’ on how a good official in Qi state influenced his duke to implement virtuous rule.

Zhou Ji of Qi state was more than eight feet tall and he looked handsome. One morning, after putting on his clothes, he looked into the mirror and asked his wife, ‘Do you find Xu of the northern part of the city or me more handsome?’ His wife replied, ‘My dear husband, you are more handsome. How can Xu compare to my husband?’ Xu of the northern part of the city was famous for his good looks in Qi. Ji did not have self-confidence, and again asked his concubine, ‘Do you find Xu or me more handsome?’ The concubine answered, ‘How can Xu compare to my husband?’

On the second day, a guest from the countryside came. They sat down and had a chat. He asked the guest, ‘Do you find Xu or me more handsome?’ The guest replied, ‘Xu is not as handsome as you.’

The next day, Xu came. He stared at Xu for a long time, and confirmed that he was not as handsome as Xu. He looked into the mirror again, and realized the difference was even more. In the evening, he thought about this in the bed, ‘My wife said I was handsome, because she is close to me. The concubine said I was handsome, because she is afraid of me. The guest said I was handsome, because he had a favor to ask of me.’

Therefore he went to the court for an audience with Duke Wei, and said, ‘I know for sure that I am not as handsome as Xu. But because my wife is close to me, my concubine is afraid of me, and my guest had a favor to ask of me, they all said that I was more handsome than Xu. Now, Qi is one thousand square kilometer, and has 120 cities. Of the palace ladies and advisors, all are close you. Of the officials in the court, all are afraid of you. Within four borders of your territory, all have favors to ask of you. Therefore, we can conclude from here my lord has not been receiving the truth from these people.’

The Duke said, ‘Well said.’ He then issued an order, ‘Those who criticize me in front of me for my fault will receive best awards. Those who send a memorandum to admonish me, you will receive good awards. Those who censor and ridicule me in the market and the court, and convey them to me, will receive normal awards.’

Immediately after the order was issued, many subjects come to remonstrate. The gate of the government office was crowded as market. After several months, occasionally, people still came to submit their criticism. After one year, people had no more suggestions for submission.

Other states, such as Yan, Zhao, Han, and Wei, heard this and all came to pay tribute to Qi. This is called, ‘Winning the battle at your own court.’
.

西周时期，权力旁落到诸侯手中，各国诸侯各自称王。国与国间相并吞、战乱、结盟不断。以下故事选自《战国策》说明好的臣子影响齐王实行仁政。

原邹忌修八尺有余，而形貌昳（yì）丽。朝服衣冠，窥镜，谓其妻曰：‘我孰与城北徐公美？’其妻曰：‘君美甚，徐公何能及君也？’城北徐公，齐国之美丽者也。忌不自信，而复问其妾曰：‘吾孰与徐公美？’妾曰：‘徐公何能及君也？’

旦日，客从外来，与坐谈，问之客曰：‘吾与徐公孰美？’客曰：‘徐公不若君之美也。’

明日，徐公来，孰视之，自以为不如；窥镜而自视，又弗如远甚。暮寝而思之，曰：‘吾妻之美我者，私我也；妾之美我者，畏我也；客之美我者，欲有求于我也。’

于是入朝见威王，曰：‘臣诚知不如徐公美。臣之妻私臣，臣之妾畏臣，臣之客欲有求于臣，皆以美于徐公。今齐地方千里，百二十城，宫妇左右莫不私王，朝廷之臣莫不畏王，四境之内莫不有求于王：由此观之，王之蔽甚矣。’

王曰：‘善。’乃下令：‘群臣吏民能面刺寡人之过者，受上赏；上书谏寡人者，受中赏；能谤讥于市朝，闻寡人之耳者，受下赏。’

令初下，群臣进谏，门庭若市。数月之后，时时而间(jiàn)进。期（jī）年之后，虽欲言，无可进者。

燕、赵、韩、魏闻之，皆朝于齐。此所谓战胜于朝廷。

Ambassador Yan 晏子使楚

Yan Ying, also known as Yanzi, was an important politician, thinker and diplomat of the State of Qi during the Warring States period.
Yan was appointed by the State of Qi state as its ambassador to the State of Chu. When the king of Chu was so informed, he said to his officials, ‘Yan is an eloquent and witty man of Qi. Since he will come to our State, I would like to humiliate him. How can this be arranged?’
The officials said, ‘When he arrives at the court, we will arrange to have a man bound with ropes before you. You may ask who he is. We shall say he is from Qi, and you then ask what he is guilty of. Our answer will be that he is guilty of theft.’
When Yan was ushered to meet the King of Chu, the latter treated him to a drink of wine. While they were drinking, two officials brought a man bound with ropes to the King, who asked ostensibly, ‘Why did you tie the man with ropes?’
‘He is from Qi, guilty of theft.’
The King looked at Yan and quizzed, ‘Are people of Qi born to be adept thieves?’
Yan left his seat and countered, ‘I heard that oranges grown south of Huai River are true oranges; once transplanted to the north of the river, they become trifoliate oranges. Although they resemble in the shape of leaves, yet they differ greatly in taste. What accounts for it? The difference is in water and soil. Now people born in Qi are incapable of theft, but once in Chu they commit this crime. Could it be that the climate of Chu has something to do with it?’
The King remarked with a smile, ‘A sage is indeed not to be trifled with. The ridicule has recoiled upon us.’
.

晏婴,又称晏子，是春秋后期齐国一位重要的政治家、思想家、外交家。
晏子将使楚。楚王闻之，谓左右曰：‘晏婴，齐之习辞者也，今方来，吾欲辱之，何以也？’
左右对曰：‘为其来也，臣请缚一人过王而行。王曰：何为者也？对曰：齐人也。王曰，何坐？曰，坐盗。’
晏子至，楚王赐晏子酒，酒酣，吏二缚一人诣(yì)王。王曰：‘缚者曷(hé)为者也？’
对曰：‘齐人也，坐盗。’
王视晏子曰： ‘齐人固善盗乎？’
晏子避席对曰：‘婴闻之，橘生淮南则为橘，生于淮北则为枳，叶徒相似，其实味不同。所以然者何？水土异也。今民生长于齐不盗，入楚则盗，得无楚之水土使民善盗！’
王笑曰：‘圣人非所与熙也，寡人反取病焉。’

Jie Zhitui Claimed No Reward 介子推不言禄

The following is a story found in Zuo Zhuan about Jie Zhitui who lived in the Spring and Autumn Period (770-476BC). It shows that in ancient China, a willingness to die rather than compromise one's integrity came to be upheld as an admirable action and the ultimate sign of sincerity or virtue, and that dying to uphold one's beliefs was not gender specific.
Duke Wen of Jin dispensed rewards to his followers who adhered to him during his exile. Jie Zhitui made no claim of reward and, anyway, he was not considered for any reward.
Jie said, ‘Of the nine sons of Duke Xian only my lord has survived. Duke Hui and Duke Huai aliented themselves from people at home and abroad and were deserted by them. But Heaven did not mean to annihilate the State of Jin and must institute over it a sovereign. Who but my lord is worthy to wield power in this country? It was in fact the dispensation of Heaven. But a handful of followers regard the enthronement of the Duke as the result of their own efforts. Is it not ludicrous? The theft of other people’s property is called larceny, not to mention the attribution of Heaven’s working to one’s individual’s merits! Since their sins are justified by the common herd and rewarded by the Sovereign, with mutual deception between the Monarch and his subjects, I would find myself awkwardly situated if I associate with those people.’
‘Why not seek some reward?’ asked his mother. ‘And who is to blame if you die without His Highness knowing your probity?’
‘To imitate what one knows to be wrong,’ rejoined he, ‘is to aggravate one’s sin. And then I have complained against the Duke, I will not eat his food.’
‘Why not let him know?’
‘Language is used to decorate our body.’ he said. ‘Since I shall hide my body by going into seclusion, what is the point of talking to him? It would show clearly I am seeking fame and exaltation.’
The good woman then said, ‘Can you really behave like that? Then I will go with you to live in seclusion.’ Finally they died in seclusion.
The Duke searched for him, but to no purpose. So Mainshang was consecrated as a sacrificial ground in memory of him with the following dedication: ‘For the purpose of recording my fault and distinguishing a man of integrity.’
.
以下是《左传》关于生活于春秋时代(770-476BC)的介之推的故事。它显示古代中国，宁愿死而不是对廉正妥协是更值得追求的行动，也是虔诚与道德的最佳表现；拥护理念是不分性别的。
晋侯赏从亡者，介之推不言禄，禄亦弗及。
推曰：“献公之子九人，唯君在矣。惠、怀无亲，外内弃之。天未绝晋，必将有主。主晋祀者，非君而谁？天实置之，而二三子以为己力，不亦诬乎？窃人之财，犹谓之盗，况贪天之功以为己力乎？下义其罪，上赏其奸，上下相蒙，难与处矣。”
其母曰：“盍亦求之？以死，谁怼？”
对曰：“尤而效之，罪又甚焉。且出怨言，不食其食。”
其母曰：“亦使知之，若何？”
对曰：“言，身之文也。身将隐，焉用文之？是求显也。”
其母曰：“能如是乎？与汝偕隐。”遂隐而死。

晋文公求之不获，以绵上为之田，曰：“以志吾过，且旌善人。”