趙策二

Su Qin travels from Yan to Zhao and initiates the north-south coalition. He addresses the King of Zhao:

"Every minister, counselor, and commoner in All-Under-Heaven admires Your Majesty's righteous conduct and has long wished to present loyal counsel before you. However, Lord Fengyang's jealousy prevented Your Majesty from taking charge of affairs, and as a result no visiting scholar or traveling persuader dared speak frankly in your presence. Now Lord Fengyang has passed away, and Your Majesty is at last free to engage directly with your people and scholars. I therefore dare to offer my humble thoughts.

The best plan for Your Majesty is to give the people peace and avoid unnecessary action. The foundation of peace lies in choosing the right alliances. Choose correctly, and the people are secure; choose wrongly, and they will never know security in their lifetimes.

Consider the external threats: with Qi and Qin as dual adversaries, the people cannot be at peace. Lean on Qin to attack Qi — the people cannot be at peace. Lean on Qi to attack Qin — the people cannot be at peace. Those who plot against other rulers and attack other states always suffer from having words twisted and alliances severed. I beg Your Majesty to guard your speech carefully.

I ask that you dismiss your attendants, for what I wish to speak of concerns the difference between the two alignments — that and nothing more.

If Your Majesty will truly listen to me: Yan will certainly present its lands of felts, furs, dogs, and horses; Qi will certainly present its coastal fish and salt territories; Chu will certainly present its lands of oranges, pomelos, and Yunmeng; Han and Wei can both be made to present fiefdoms and bathing estates. Your own noble relatives can all receive marquessates.

Territorial cessions and material gains are what the Five Hegemons had to shatter armies and capture generals to obtain; ennobling relatives is what Tang and Wu had to banish and kill rulers to achieve. Now Your Majesty can sit back and gain both — this is what I wish for Your Majesty.

If Your Majesty sides with Qin, Qin will weaken Han and Wei. If you side with Qi, Qi will weaken Chu and Wei. When Wei is weakened, it will cede Hewai. When Han is weakened, it will surrender Yiyang. Once Yiyang is surrendered, Shangdang is cut off; once Hewai is ceded, the road is blocked. When Chu is weakened, it will have no allies. These three scenarios must be weighed carefully.

If Qin descends through the Zhi Road, Nanyang will tremble. If Qin coerces Han and encircles Zhou, Zhao will wither of its own accord. If Qin occupies Wey and takes the Qi River, Qi will be forced to submit. Once Qin achieves its will east of the mountains, it will certainly turn its armor toward Zhao. Once Qin's troops cross the Yellow River, ford the Zhang, and seize Fanwu, the battle will be fought beneath the walls of Handan. This is what I worry about on Your Majesty's behalf.

At present, among the established states east of the mountains, none is stronger than Zhao. Zhao's territory extends two thousand li, its armored troops number in the hundreds of thousands, its chariots number a thousand, its cavalry ten thousand, and its grain stores can last ten years. To the west lies Changshan, to the south the Yellow River and Zhang, to the east the Qing River, to the north Yan. Yan is inherently weak and not to be feared.

Moreover, of all the states Qin fears, none compares to Zhao. Yet Qin does not dare to attack Zhao — why? Because it fears Han and Wei might threaten its rear. Han and Wei are thus Zhao's southern shield. But Qin's approach to Han and Wei is different: there are no great mountains or rivers to block its advance. It nibbles them away bit by bit until it reaches their capitals. When Han and Wei can no longer resist Qin, they will submit. Once they submit, Qin has no barrier — and the disaster falls directly on Zhao.

I have studied the map of All-Under-Heaven. The combined territory of the feudal lords is five times that of Qin; their combined troops are ten times Qin's. If six states join forces as one and march west against Qin, Qin will certainly be crushed. Yet now they are being defeated by Qin, facing west to serve it, becoming its subjects. To defeat others versus being defeated by others, to make others your subjects versus becoming a subject yourself — how can these be spoken of in the same breath?

The advocates of east-west alignment all wish to carve up the feudal lords' territory and hand it to Qin as a settlement. Once they settle with Qin, they get their high terraces and fine palaces, their music and gourmet food, their beautiful women and clever laughter — and then when Qin's calamity comes, they share none of the trouble. Thus the horizontal-alliance men labor day and night to frighten the feudal lords with Qin's power, demanding territorial cessions. I beg Your Majesty to consider this carefully.

I have heard that an enlightened king cuts off doubt, dismisses slander, stops the spread of rumors, and blocks the door to factionalism. Thus I may at last present my loyal plan for honoring Your Majesty, expanding your territory, and strengthening your army.

My fundamental plan for Your Majesty is this: unite Han, Wei, Qi, Chu, Yan, and Zhao in a six-state north-south alliance to repel Qin. Have the generals and ministers of All-Under-Heaven convene above the Huan River, exchange hostages, and slaughter a white horse to swear an oath:

'If Qin attacks Chu, Qi and Wei each dispatch elite forces to aid it, Han cuts Qin's supply lines, Zhao crosses the Yellow River and Zhang, and Yan guards north of Changshan. If Qin attacks Han or Wei, Chu cuts off Qin's rear, Qi dispatches elite forces, Zhao crosses the Yellow River and Zhang, and Yan guards Yunzhong. If Qin attacks Qi, Chu cuts off its rear, Han holds Chenggao, Wei blocks the Wu Road, Zhao crosses the Yellow River, Zhang, and Boguan, and Yan dispatches elite forces. If Qin attacks Yan, Zhao holds Changshan, Chu garrisons Wuguan, Qi crosses the Bohai, and Han and Wei dispatch elite forces. If Qin attacks Zhao, Han garrisons Yiyang, Chu garrisons Wuguan, Wei garrisons Hewai, Qi crosses the Bohai, and Yan dispatches elite forces. Any state that first breaks the pact will be attacked by the other five.'

With six states united in kinship to repel Qin, Qin will certainly not dare send troops out of Hangu Pass to harm the states east of the mountains. Then the hegemonic enterprise will be accomplished."

The King of Zhao says: "I am young and have governed for only a short time. I have never had the chance to hear the long-term strategy for the state. Now that an honored guest has come with the intention of preserving All-Under-Heaven and securing the feudal lords, I respectfully commit my state to the alliance."

He enfeoffs Su Qin as Lord of Wu'an, and equips him with a hundred decorated chariots, a thousand yi of gold, a hundred pairs of white jade disks, and a thousand bolts of brocade to negotiate with the other feudal lords.

Qin attacks Zhao. Su Qin addresses the King of Qin on Zhao's behalf:

"I have heard that an enlightened king broadly discusses and trains his people's skills, so that offices never lack for work and the people's strength is never exhausted. In matters of counsel, he listens widely and employs advice at the right moment, so that no enterprise fails and no evil goes unchecked. I beg Your Majesty to examine what I present and test its utility.

I have heard that one who carries a great treasure does not travel by night, and one charged with a great mission does not take the enemy lightly. Thus the worthy man bears heavy responsibility with humble conduct, and the wise man, when his achievements are great, speaks with deference. So the people do not resent his rank, and the world does not envy his accomplishments.

A state that has increased its territory a hundredfold — the people do not enjoy being pushed further. A ruler whose achievements tower above his age does not repeat the same campaigns. A humane man does not exploit people whose strength is spent. To obtain what one seeks and then return to quiet — this is the sage ruler's principle. Great achievement followed by rest for the people — this is the way of using troops.

Now you wage war without cease, exhausting your people without reprieve. Zhao's fury is directed at its own cities. Zhao barely survives! And yet it is a state on four wheels — even if you take Handan, it is not a lasting gain. If you expand territory but leave it uncultivated, if the people are emaciated and never rested, if you press them further with punishments, then even those who submit will not stay. The saying goes: 'He who wins battles but endangers his state has failed to make the decisive cut. He who achieves greatly but holds power lightly finds territory does not come in.' Tasks beyond capacity — a father cannot impose them on his son. Demands without end — a lord cannot impose them on his ministers.

Thus: the one who turns the subtle into the manifest is strong; the one who understands that resting the people is itself a use of power becomes hegemon; the one who grasps that lightness becomes weight becomes king."

The King of Qin says: "If I rest my troops and give my people respite, All-Under-Heaven will certainly form a north-south coalition to oppose me."

Su Qin says: "I know for certain that All-Under-Heaven cannot form a coalition to oppose Qin. I consider Tian Dan and Ru Er to have been greatly mistaken — and not they alone: every ruler in All-Under-Heaven has been equally mistaken. To think of rallying a ruined Qi, an exhausted Chu, a tattered Wei, and an unpredictable Zhao in order to exhaust Qin and break Han — that I consider the height of folly.

Dukes Wei and Xuan of Qi were worthy rulers of their age — broad in virtue, vast in territory, rich in state resources, with capable generals and powerful armies. King Xuan employed all this to enrich Han and overawe Wei, marched south against Chu and west against Qin, until Qi's forces were pinned down at the Xiao Pass for ten years, seizing territory while Qin refused to submit — and Qi was left exhausted and ruined. The reason Qi's armies were shattered and Han and Wei barely survived is precisely that they attacked Chu and Qin and then suffered the consequences.

Now, current wealth does not match the reserves of Qi under Wei and Xuan. Current elite forces do not match the arsenals of a wealthy Han and a powerful Wei. Current generals do not match the planning of Tian Dan or Sima. To rally a broken Qi, exhausted Chu, tattered Wei, and unpredictable Zhao to exhaust Qin and break Han — I consider this the greatest error.

I hold that the coalition cannot succeed even once. Some may object, but I have a deeper concern. The School of Names all say 'a white horse is not a horse.' But if a white horse really is a horse, then let them use one as such. This is what I worry about.

Formerly, when Qin sent troops down to attack Huai and subdued its people, three states followed. Zhao She and Bao Ning commanded; Chu raised four men to join them. They advanced on Huai but did not rescue it; Qin withdrew, and they did not pursue. Did the three states hate Qin and love Huai? Or forget their hatred of Huai and love Qin? That they did not rescue the attacked and did not pursue the retreating was the result of the three states' forces being stymied and Zhao She and Bao Ning's 'ability.' The result was territorial loss and defeat by Qi.

Tian Dan led Qi's best troops and dominated the central states for fourteen years, yet never once dared attack Qin or break Han — he merely rode about within his own borders. I do not see that the coalition has ever succeeded even once."

At this, the King of Qin withdraws his troops and does not send them beyond the borders. The feudal lords rest. All-Under-Heaven is at peace. For twenty-nine years, they do not attack one another.

Zhang Yi, promoting the east-west alignment on Qin's behalf, addresses the King of Zhao:

"The King of our humble state of Qin has sent your servant to respectfully present a letter to Your Majesty's court.

Your Majesty has rallied All-Under-Heaven to repel Qin, and for fifteen years Qin's troops have not dared emerge from Hangu Pass. Your Majesty's authority extends throughout the states east of the mountains. Our humble state has trembled in fear, mending its armor, sharpening its blades, equipping its chariots and cavalry, drilling in riding and archery, tilling the fields and storing grain, guarding its borders, anxious and terrified, not daring to stir — all because Your Majesty has deigned to supervise us.

But now, by Your Majesty's own power, Qin has conquered Ba and Shu to the west, annexed Hanzhong, recovered the Two Zhous to the east, relocated the Nine Cauldrons, and guards the ford of Baima. Though Qin is remote, its heart has seethed with pent-up rage for a long time.

Now a certain gentleman has raised a modest force with dull weapons and is stationed at Mianchi, wishing to cross the Yellow River, ford the Zhang, seize Fanwu, and fight the decisive battle beneath the walls of Handan. He proposes to join battle on the jiazi day, to settle matters as was done with the Shang tyrant Zhou. He has respectfully sent your servant ahead to inform Your Majesty.

All that Your Majesty has relied on for the coalition is Su Qin's strategy. He dazzled the feudal lords, calling right wrong and wrong right. He tried to subvert Qi and failed — and was torn apart by chariots in Qi's marketplace. That All-Under-Heaven cannot be unified is now obvious.

Today Chu and Qin are brother states. Han and Wei declare themselves Qin's eastern vassals. Qi has offered its fish-and-salt territories. This amounts to severing Zhao's right arm. To fight with a severed right arm, to have lost your allies and sit alone — to seek safety under such conditions, how is that possible?

Now Qin has dispatched three armies: one to block the Wu Road, with orders for Qi to raise troops, cross the Qing River, and camp east of Handan; one camped at Chenggao, driving Han and Wei to station forces beyond the Yellow River; one camped at Mianchi. The agreement is: four states unite to attack Zhao, and after defeating Zhao, divide its territory four ways.

I therefore dare not conceal my meaning but reveal it to Your Majesty first. In my considered opinion, the best plan for Your Majesty is to meet with Qin at Mianchi, see each other face to face, and bind yourselves in person. I will request that Qin rest its troops and refrain from attacking. I beg Your Majesty to settle your decision."

The King of Zhao says: "In my late father's time, Lord Fengyang served as chancellor and monopolized power, keeping my father in the dark and making all decisions regarding officials. I was confined to the palace under my tutors, unable to participate in affairs of state. When my father passed away, I was young and had performed the ancestral rites for only a short time. Privately, I had always harbored doubts. I believed that maintaining the coalition without serving Qin was not in the state's long-term interest. I was already inclined to change my thinking, cede territory, apologize for past offenses, and serve Qin. I was about to order my carriages and depart when I heard of your envoy's instructions."

Thereupon he enters court at Mianchi with three hundred chariots and cedes the Hejian region to serve Qin.

King Wuling sits at leisure during the day. Fei Yi attends at his side and asks: "Is Your Majesty pondering the changes in the world, weighing the use of arms, reflecting on the achievements of Lords Jian and Xiang, and calculating how to exploit the Hu and Di peoples?"

The king says: "To succeed to the throne without forgetting one's ancestors' virtue — that is the way of a ruler. To devote oneself to illuminating the lord's strengths — that is the role of a minister. Thus a worthy ruler in quiet times has the Way and teachings that benefit the people; in action, he achieves the brilliant deeds of the ancients. Now I wish to continue Lord Xiang's enterprise and open the Hu and Di territories, yet I fear I will die without seeing it done.

Where enemies are weak, little force brings great results — one can avoid exhausting the people while enjoying the glory of antiquity. But he who achieves what towers above his age must bear the burden of abandoning convention; he who has insights no one else possesses must endure the common people's fear.

Now I intend to adopt Hu clothing and mounted archery to train my people — and the world will surely criticize me."

Fei Yi says: "I have heard that hesitation in affairs produces no results, and hesitation in action wins no reputation. Since Your Majesty has resolved to bear the burden of defying convention, you should not concern yourself with the world's opinion. Those who discuss the highest virtue do not conform to custom; those who accomplish great deeds do not consult the crowd. In ancient times, Shun danced before the Youmiao people, and Yu bared his body to enter a land of the naked — not to indulge desire, but to demonstrate virtue and achieve results. The foolish are blind to accomplished facts; the wise see what has not yet sprouted. May Your Majesty carry this through."

The king says: "I do not doubt the Hu clothing policy itself. What I fear is the world's laughter. A madman's joy makes the wise man grieve; a fool's laughter makes the worthy man sorrow. But if the age has those who follow me, then the achievements of Hu clothing cannot yet be known. Even if the whole world laughs at me, I will certainly possess the Hu territories and Zhongshan."

The king adopts Hu clothing. He sends Wang Sun Xie to tell Prince Cheng: "I have adopted Hu clothing and intend to wear it at court. I also wish for my uncle to wear it. At home, one follows one's elders; in the state, one follows one's ruler — this is the universal practice of all ages. A son does not defy his parents; a minister does not oppose his lord — this is the accepted principle of the former kings.

Now I have introduced new instruction and changed clothing, yet my uncle does not comply. I fear the world will criticize this. In governing a state there are constants, but benefiting the people is the foundation. In conducting affairs there are norms, but having one's orders obeyed is paramount. The purpose of Hu clothing is not to indulge desire — it is a means to an end. Once the enterprise succeeds, virtue will be seen. I fear my uncle may oppose the norms of governance and support the resistance. I wish to enlist my uncle's sense of duty to accomplish the Hu clothing reform. I have sent Xie to call on my uncle and request his compliance."

Prince Cheng bows twice and says: "I had already heard of Your Majesty's Hu clothing policy. Being unworthy and confined to my sickbed, unable to walk, I had not come forward. Now that Your Majesty commands it, I dare to exhaust my foolish loyalty.

"I have heard that the Central States are where intelligence and wisdom reside, where all goods and resources gather, where sages teach, where benevolence and righteousness are practiced, where the Odes, Documents, Rites, and Music are employed, where extraordinary skills and arts are tested, where distant peoples come to observe, where the barbarians learn right conduct. Now Your Majesty abandons all this to adopt the clothing of remote peoples, changing the ancient teachings and altering the ancient Way, going against the people's hearts, departing from scholarship, leaving the Central States behind. I beg Your Majesty to reconsider."

The envoy reports back. The king says: "I expected my uncle to be ill." He goes in person to Prince Cheng's home and addresses him directly:

"Clothing exists for convenience; ritual exists to facilitate affairs. The sage observes local conditions and follows what is appropriate, adapting ritual to circumstances in order to benefit the people and strengthen the state. Loose hair and tattooed bodies, crossed arms and left-folding lapels — that is the custom of the Ou-Yue people. Blackened teeth and carved foreheads, fish-bone caps and millet-fiber seams — that is the kingdom of Great Wu. Their rites and clothing differ, but their convenience is the same.

Thus when localities differ, usages change; when circumstances differ, rites change. If the sage can benefit the people, he does not insist on uniform practice. If something genuinely facilitates affairs, he does not require identical rites. Confucians study under one master yet diverge in ritual; the Central States share customs yet split in teaching — how much more so the conveniences of mountain valleys?

What you speak of is convention. What I speak of is how to shape convention.

Our state has the Yellow River and the Boluo River to the east, sharing them with Qi and Zhongshan, yet we have no naval capacity. From Changshan to Dai and Shangdang, with Yan and the Eastern Hu to the east and the Loufan, Qin, and Han on the western border, we have no mounted archery capability. Therefore I intend to develop naval forces to guard the rivers, and to adopt Hu clothing and mounted archery to defend our borders against the Hu, Loufan, Qin, and Han.

In former times, Lord Jian did not block Jinyang but extended to Shangdang, and Lord Xiang annexed the Rong and took Dai, driving back the various Hu peoples — even the simplest person understands this. Zhongshan once relied on Qi's strong forces to invade our territory, capture our people, and divert water to besiege Hao. Were it not for the spirits of our altars, Hao would scarcely have held. The late king's fury at this remains unavenged.

Now, the clothing of mounted archery can defend the terrain of Shangdang in the near term and avenge our grudge against Zhongshan in the long term. Yet my uncle follows the customs of the Central States to defy the intentions of Lords Jian and Xiang, hating the name of changed clothing while forgetting the shame of national defeat. This is not what I expected from you!"

Prince Cheng bows twice, touching his head to the ground: "I was foolish and did not understand Your Majesty's reasoning. I dared only to repeat common opinion. Now that you wish to carry out Lords Jian and Xiang's intentions and fulfill the late king's ambitions, how dare I not obey?" He bows twice and is given Hu clothing.

Zhao Wen steps forward to remonstrate: "Farmers toil and gentlemen are nourished by it — this is the norm of government. The foolish present their views and the wise discuss them — this is the way of instruction. Ministers do not conceal their loyalty; rulers do not suppress speech — this is the state's blessing. Though I am foolish, I wish to exhaust my loyalty."

The king says: "Thought that causes no harm, loyalty that incurs no guilt — speak."

Zhao Wen says: "Following the times and supporting customs is the ancient way. Clothing has its norms — this is the regulation of ritual. Following the law without error is the people's duty. These three things are what the ancient sages taught. Now Your Majesty abandons them and adopts remote peoples' clothing. I beg Your Majesty to reconsider."

The king says: "You speak of common opinion. Ordinary people are drowned in habit; scholars are sunk in what they have been told. These two types of people are suited to filling offices and carrying out policy — they are not the ones to take a broad view or think from first principles. The Three Dynasties did not share the same clothing, yet all became kings. The Five Hegemons did not share the same teachings, yet all governed effectively. The wise create teachings; the foolish are governed by them. The worthy reshape customs; the mediocre are bound by them. Those bound by clothing are not worth discussing heart and mind with; the crowd constrained by custom is not worth engaging on matters of substance.

Therefore: power transforms along with custom, and ritual changes along with circumstance — this is the sage's way. To receive instruction and act, to follow the law without partiality — this is the people's duty. The learned can adapt when they hear of change; those versed in ritual can evolve with the times. He who acts for himself does not wait for others; he who shapes the present does not imitate the past. Let it go."

Zhao Zao steps forward to remonstrate: "To conceal loyalty and not exhaust it is a form of treachery. To serve private interests under the guise of serving the state is a form of subversion. Traitors die; those who debase the state see their clans extinguished. To reverse these two crimes was the ancient sages' clear punishment and the minister's gravest offense. Though I am foolish, I wish to exhaust my loyalty without evading death."

The king says: "To speak one's mind without evasion is loyalty. For a ruler to have no suppressed speech is clarity. Loyalty does not avoid danger; clarity does not reject people. Speak."

Zhao Zao says: "I have heard that the sage does not change the people in order to teach them, and the wise man does not change customs in order to act. Teaching that follows the people succeeds without effort; action based on existing customs requires short deliberation and produces visible results. Now Your Majesty changes established ways without following custom, adopts Hu clothing without regard for the age — this is not the way to instruct the people and establish proper ritual. Moreover, unusual clothing leads to dissolute minds, and deviant customs lead to disordered people. Therefore rulers do not adopt strange and deviant clothing, and the Central States do not adopt the practices of barbarians. I beg Your Majesty to reconsider."

The king says: "Ancient and modern do not share customs — what antiquity should we follow? Kings do not imitate their predecessors — what ritual should we adhere to? Fuxi and Shennong taught without punishment; the Yellow Emperor, Yao, and Shun punished without anger. By the time of the Three Kings, they observed their times and made laws, adapted to circumstances and created rites. Laws and regulations each suited their era; clothing and implements each served their purpose.

Therefore ritual need not follow a single path across ages, and benefiting the state need not imitate the past. When sages arose, they did not copy their predecessors, yet they became kings. When the Xia and Shang declined, they did not change their rites, yet they perished. Thus returning to the past cannot be condemned, but following established rites is nothing to boast of either.

You say that unusual clothing leads to dissolute minds — does that mean Zou and Lu have no unusual conduct? You say deviant customs lead to easily swayed people — does that mean Wu and Yue have no outstanding men?

The sage calls clothing what benefits the body, calls instruction what facilitates affairs, calls propriety what governs advance and retreat. The regulation of clothing is for standardizing common people — it is not for evaluating the worthy. Therefore the sage flows with custom; the worthy evolves with change.

The proverb says: 'He who drives by the book does not fully understand the horse's nature. He who governs the present by the rules of the past does not grasp how circumstances change.'

Therefore, the merits of following established law are not enough to rise above the age, and the scholarship of imitating the past is not enough to govern the present. Do not persist in your opposition."

The king appoints Zhou Shao as tutor, saying: "When I first toured the counties and passed through Fanwu, when you were still a commoner, everyone older than could step on a stone spoke of your filial devotion. So I presented you with jade, sent you wine and food, and sought to meet you. You pleaded illness and declined.

Someone told me of you: 'A father's filial son is a ruler's loyal minister.' Therefore I judged your intelligence and deliberation sufficient to guide others, your steadfastness sufficient to endure crisis, your loyalty sufficient to express my will, and your integrity sufficient for long-term commitments.

The Odes say: 'Confront difficulty with courage, govern chaos with wisdom — this is the strategy of affairs. Establish a tutor by his conduct, educate the young through study — this is the norm of duty.'

I wish you to adopt Hu clothing and serve as tutor to the crown prince."

Zhou Shao says: "Your Majesty's assessment is mistaken. This is not something your humble servant dares to undertake."

The king says: "No one judges a son better than his father; no one judges a minister better than his ruler. And the ruler is myself."

Zhou Shao says: "There are six qualities required of a tutor." The king asks what they are.

Zhou Shao says: "Wisdom and deliberation that are steady, not hasty, and adaptable to change. Personal conduct that is generous and gracious, versed in ritual. Authority that is not so imposing as to threaten the prince's position. Incorruptibility that cannot be swayed by profit. Devotion to teaching without complacency. Harmony with subordinates without endangering order. These six are the tutor's talents, and I possess none of them. To conceal my inadequacy without disclosing it would be my crime. To accept the appointment and trouble the officials would be their disgrace. I beg Your Majesty to reconsider."

The king says: "That you know these six qualities is precisely why I choose you."

Zhou Shao says: "But the state has not yet fully accepted Your Majesty's Hu clothing policy. Even so, I am Your Majesty's subject, and since Your Majesty insists, how dare I not obey?" He bows twice and is given Hu clothing.

The king says: "I entrust the crown prince to your care. I wish you to love him deeply and never show him anything base. Guide him with righteous conduct and do not let him suffer miserably under study. He who serves a ruler follows his will without opposing his ambitions. He who serves his forebears illuminates their greatness without betraying their orphans. To have a minister who can be trusted with such a charge is the state's blessing. If you can do this, your service to me is complete.

"The Documents say: 'Dismiss the wicked without hesitation; employ the worthy without wavering.' Between you and me, we need no one else."

He then presents Zhou Shao with Hu-style clothing, cap, shell belt, and golden ornaments, to serve as tutor to the crown prince.

Zhao Yan is slow to adopt Hu clothing. The king issues a reprimand: "The conduct of one who serves his lord is to exhaust one's mind and strength, to remonstrate gently without making a scene, to respond without resentment, not to defy superiors to glorify oneself, and not to establish private interests to build a reputation.

A son's way is to comply without resistance; a minister's conduct is to defer without contention. A son who follows private principles will bring chaos to his household; a minister who follows private morality will endanger the state.

To defy one's parents in the name of virtue — a loving father will disown such a son. To defy one's lord in the name of self-fulfillment — a generous lord will disown such a minister.

I adopted Hu clothing. You alone have not. To defy one's lord — no crime is greater. To treat political duty as a burden and defiance of the lord as noble — no private act is greater.

Therefore I fear that you may personally incur the punishment of the law, so that the authorities' statutes may be made clear."

Zhao Yan bows twice, touching his head to the ground: "When the officials previously ordered Hu clothing, extending even to your humble servant, I missed the deadline through failure to comply. That I was not subjected to humiliating punishment was Your Majesty's grace. I respectfully don the clothing and have been waiting for this day."

The king takes Yuanyang and converts it into a cavalry base. Niu Zan comes forward to remonstrate:

"The state has fixed registers; the military has established norms. Change the registers and there is chaos; lose the norms and there is weakness. Now Your Majesty has taken Yuanyang and made it a cavalry base — this is changing the registers and discarding the norms. Moreover, those accustomed to their weapons think lightly of the enemy, and those comfortable with their tools find difficulty manageable. Now the people are comfortable with their current tools and Your Majesty changes them — this diminishes the ruler and weakens the state. Therefore, if the benefit is not a hundredfold, do not change customs; if the gain is not tenfold, do not change equipment. Now Your Majesty disbands infantry and disperses the army in order to adopt mounted archery. I fear the gains from attack will not compensate for the costs of what is lost."

The king says: "Ancient and modern have different advantages; near and far require different tools. Yin and yang do not follow the same path; the four seasons are not all the same. The worthy man observes the times without being observed by them; he shapes the military without being shaped by it.

You understand the bureaucracy's registers but not the advantage of new equipment. You understand the use of armor and weapons but not what the times require. If weapons are not suited to their use, why should they not be changed? If teachings do not facilitate affairs, why should customs not be altered?

In former times, Lord Xiang shared borders with Dai, built fortifications, and named the boundary gate 'Gate of the Infinite' — to inspire later generations and look to the distant future. Now, heavy armor and conventional troops cannot cross rough terrain; benevolence, righteousness, and moral teachings cannot bring foreign peoples to court.

I have heard that integrity does not discard achievements, and wisdom does not neglect the times. Now you use the bureaucracy's registers to confuse my enterprise. This is beyond your understanding."

Niu Zan bows twice, touching his head to the ground: "How dare I not obey?"

Thereupon the king adopts Hu clothing, leads his cavalry into Hu territory, passes through the Gate of Yiyi, crosses the nine fortified barriers, traverses the five dangerous passes, reaches Yuzhong, and opens up a thousand li of territory.