燕策一 (The Stratagems of Yan I) — Chinese ink painting

Chapter 29 of 33 · Yan state

燕策一

The Stratagems of Yan I

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蘇秦將為從北說燕文侯

Su Qin Travels North to Persuade Marquis Wen of Yan

蘇秦將為從,北說燕文侯曰:「燕東有朝鮮、遼東,北有林胡、樓煩,西有雲中、九原,南有呼沱、易水。地方二千餘里,帶甲數十萬,車七百乘,騎六千疋,粟支十年。南有碣石、雁門之饒,北有棗粟之利,民雖不由田作,棗粟之實,足食於民矣。此所謂天府也。夫安樂無事,不見覆軍殺將之憂,無過燕矣。大王知其所以然乎?

「夫燕之所以不犯寇被兵者,以趙之為蔽於南也。秦、趙五戰,秦再勝而趙三勝。秦、趙相蔽,而王以全燕制其後,此燕之所以不犯難也。且夫秦之攻燕也,逾雲中、九原,過代、上谷,彌地踵道數千里,雖得燕城,秦計固不能守也。秦之不能害燕亦明矣。今趙之攻燕也,發興號令,不至十日,而數十萬之眾軍於東垣矣。度呼沱,涉易水,不至四五日,距國都矣。故曰,秦之攻燕也,戰於千里之外;趙之攻燕也,戰於百里之內。夫不憂百里之患,而重千里之外,計無過於此者。是故願大王與趙從親,天下為一,則國必無患矣。」

燕王曰:「寡人國小,西迫強秦,南近齊、趙。齊、趙,強國也,今主君幸教詔之,合從以安燕,敬以國從。」於是齎蘇秦車馬金帛以至趙。

Su Qin sets out to forge the north-south coalition. He travels north and addresses Marquis Wen of Yan:

"Yan has Joseon and Liaodong to the east, the Linhu and Loufan tribes to the north, Yunzhong and Jiuyuan to the west, and the Hutuo and Yi rivers to the south. Its territory spans over two thousand li. It commands hundreds of thousands of armored troops, seven hundred war chariots, six thousand cavalry horses, and ten years' worth of stored grain. To the south it has the abundance of Jieshi and Yanmen; to the north, the wealth of dates and chestnuts. Even if the people never till a single field, the dates and chestnuts alone are enough to feed them. This is what is called a Natural Treasury.

"For security and ease, free from the fear of armies destroyed and generals killed — no state surpasses Yan. Does Your Majesty understand why this is so?

"The reason Yan has not suffered invasion is that Zhao serves as a shield to the south. Qin and Zhao have fought five times; Qin won twice and Zhao three times. Qin and Zhao exhaust each other, and Your Majesty holds intact Yan behind them — this is why Yan has not faced danger. Moreover, if Qin were to attack Yan, it would have to cross Yunzhong and Jiuyuan, pass through Dai and Shanggu — covering thousands of li of unbroken terrain. Even if Qin took Yan's cities, it could never hold them. That Qin cannot harm Yan is obvious.

"But Zhao attacking Yan? Once the mobilization order goes out, within ten days hundreds of thousands of troops are at Dongyuan. Cross the Hutuo, ford the Yi River — within four or five days they are at your capital. Therefore I say: when Qin attacks Yan, it fights from a thousand li away; when Zhao attacks Yan, it fights from a hundred li away. To ignore the threat a hundred li away and obsess over one a thousand li distant — no strategic error is greater than this.

"Therefore I urge Your Majesty to join in a north-south alliance with Zhao. When All-Under-Heaven acts as one, your state will face no danger."

The King of Yan says: "I rule a small state, pressed by mighty Qin to the west, with Qi and Zhao close to the south. Qi and Zhao are powerful states. Now that you, sir, have graciously instructed me to join the north-south coalition to secure Yan, I respectfully commit my state to the alliance."

Thereupon he furnishes Su Qin with chariots, horses, gold, and silk, and Su Qin proceeds to Zhao.

Notes

1person蘇秦Sū Qín

Su Qin (蘇秦, d. 284 BC) is the legendary architect of the north-south coalition (合縱), the grand anti-Qin alliance linking the six eastern states from Yan in the north to Chu in the south. The historical Su Qin was probably rather different from the Zhanguoce version — the Mawangdui silk texts suggest he was primarily a Yan agent — but the Zhanguoce portrays him as a freelance strategist who sold the coalition idea to each state in sequence. His pitch here to Yan is notable for its candor about Yan's real strategic position: the actual threat is Zhao, not Qin, and the coalition is less about fighting Qin than about neutralizing Zhao.

2person燕文侯Yān Wén Hóu

Marquis Wen of Yan (燕文侯) is more commonly referred to as Duke Wen of Yan (燕文公). His exact dates are uncertain, but he likely ruled in the early-to-mid 4th century BC. The text uses 侯 (marquis) rather than 公 (duke), reflecting the Zhanguoce's inconsistent usage of titles.

3place朝鮮

Joseon (朝鮮) here refers to the ancient Korean polity of Gojoseon, which shared a border with Yan's northeastern territory of Liaodong. This is one of the earliest Chinese references to the Korean peninsula as a geographic marker.

4context

Su Qin's pitch follows a formula he deploys at every court: (1) flatter the state's resources, (2) identify the real threat, (3) sell the coalition as the solution. The twist in Yan's case is revealing — Su Qin essentially admits that the coalition is a protection racket. The real danger to Yan is Zhao (four days' march), not Qin (thousands of li away). Joining the coalition means Zhao won't attack. The logic is sound, but the subtext is unmistakable: pay up or your neighbor will eat you.

5translation

天府 ('Natural Treasury' or 'Celestial Storehouse') is a stock phrase in the Zhanguoce persuader's toolkit — Su Qin uses it for every state he visits. The term implies divinely blessed abundance, which is flattering but also somewhat formulaic: every state apparently has a Natural Treasury if you squint hard enough.

奉陽君李兌甚不取於蘇秦

Lord Fengyang Li Dui Takes Against Su Qin

奉陽君李兌甚不取於蘇秦。蘇秦在燕,李兌因為蘇秦謂奉陽君曰:「齊、燕離則趙重,齊、燕合則趙輕。今君之齊,非趙之利也。臣竊為君不取也。」

奉陽君曰:「何吾合燕於齊?」對曰:「夫制於燕者蘇子也。而燕弱國也,東不如齊,西不如趙,豈能東無齊、西無趙哉?而君甚不善蘇秦,蘇秦能拒弱燕而孤於天下哉?是驅燕而使合於齊也。且燕亡國之餘也,其以權立,以重外,以事貴。故為君計,善蘇秦則取,不善亦取之,以疑燕、齊。燕、齊疑,則趙重矣。齊王疑蘇秦,則君多資。」

奉陽君曰:「善。」乃使使與蘇秦結交。

Lord Fengyang, Li Dui, deeply dislikes Su Qin. While Su Qin is in Yan, Li Dui's associate addresses Lord Fengyang on Su Qin's behalf:

"When Qi and Yan are separated, Zhao's weight increases. When Qi and Yan are united, Zhao's weight decreases. Your current alignment with Qi does not serve Zhao's interest. I humbly consider this a poor strategy for you."

Lord Fengyang says: "How am I uniting Yan with Qi?"

The reply: "The one who controls Yan is Su Qin. But Yan is a weak state — it cannot match Qi to the east nor Zhao to the west. Can it afford to have neither Qi nor Zhao? And yet you are deeply hostile to Su Qin. Can Su Qin really stand with weak Yan and be isolated from All-Under-Heaven? By antagonizing him, you are driving Yan into Qi's arms.

"Moreover, Yan is a state that barely survived its destruction. It rules by expedient authority, relies on external weight, and treats foreign affairs as paramount. Therefore, the calculation for you is this: befriend Su Qin — advantage. Do not befriend him but still cultivate him — advantage, because it creates suspicion between Yan and Qi. When Yan and Qi are suspicious of each other, Zhao grows heavier. When the King of Qi suspects Su Qin, you gain leverage."

Lord Fengyang says: "Good." He sends an envoy to make a pact with Su Qin.

Notes

1person李兌Lǐ Duì

Lord Fengyang (奉陽君), Li Dui (李兌), was a powerful minister of Zhao. He held enormous influence at the Zhao court and had his own foreign policy agenda independent of the king — a common pattern in mid-Warring States politics, where great ministers often operated as quasi-sovereign actors.

2context

The logic here is the Zhanguoce at its most elegant and amoral: the adviser is telling Lord Fengyang to befriend someone he hates — not because friendship is virtuous, but because fake friendship generates suspicion between Yan and Qi, and suspicion between Yan and Qi makes Zhao the pivotal state. The advice is: cultivate Su Qin precisely so you can use the relationship to make everyone distrust everyone else. It does not matter whether the friendship is real.

權之難燕再戰不勝

The Difficulty at Quan — Yan Loses Twice

權之難,燕再戰不勝,趙弗救。噲子謂文公曰:「不如以地請合於齊,趙必救我。若不吾救,不得不事。」文公曰:「善。」今郭任以地請講於齊。趙聞之,遂出兵救燕。

During the crisis at Quan, Yan fights twice and loses both times. Zhao does not come to its aid.

Kuai Zi addresses Duke Wen: "It would be better to offer territory and seek an accord with Qi. Once we do, Zhao will certainly rescue us. If Zhao still does not rescue us, then we have no choice but to serve Qi."

Duke Wen says: "Good." He sends Guo Ren to negotiate with Qi, offering territory.

Zhao hears of this and immediately sends troops to rescue Yan.

Notes

1context

A compact little lesson in the mechanics of alliance coercion. Yan does not actually want to align with Qi — it wants to scare Zhao into helping. The threat of a Yan-Qi alignment is more valuable than the alignment itself, because a Yan-Qi bloc would threaten Zhao's strategic position. Zhao intervenes not out of goodwill but out of self-interest: better to rescue Yan than to let Qi absorb it. The 'negotiation' with Qi is a performance staged for Zhao's benefit.

2person噲子Kuài Zǐ

Kuai Zi (噲子) is likely an adviser or prince connected to King Kuai of Yan (燕王噲), who later infamously abdicated in favor of his minister Zi Zhi. Duke Wen (文公) here refers to Duke Wen of Yan (燕文公), though the chronology in this passage is contested among commentators.

燕文公時

In the Time of Duke Wen of Yan

燕文公時,秦惠王以其女為燕太子婦。文公卒,易王立。齊宣王因燕喪攻之,取十城。

武安君蘇秦為燕說齊王,再拜而賀,因仰而吊。齊王案戈而卻曰:「此一何慶弔相隨之速也?」

對曰:「人之飢所以不食烏喙者,以為雖偷充腹,而與死同患也。今燕雖弱小,強秦之少婿也。王利其十城,而深與強秦為仇。今使弱燕為雁行,而強秦制其後,以招天下之精兵,此食烏喙之類也。」

齊王曰:「然則奈何?」

對曰:「聖人之制事也。轉禍而為福,因敗而為功。故桓公負婦人而名益尊,韓獻開罪而交愈固,此皆轉禍而為福,因敗而為功者也。王能聽臣,莫如歸燕之十城,卑辭以謝秦。秦知王以己之故歸燕城也,秦必德王。燕無故而得十城,燕亦德王。是棄強仇而立厚交也。且夫燕、秦之俱事齊,則大王號令天下皆從。是王以虛辭附秦,而以十城取天下也。此霸王之業矣。所謂轉禍為福,因敗成功者也。」

齊王大說,乃歸燕城。以金千斤謝其後,頓首塗中,願為兄弟而請罪於秦。

In the time of Duke Wen of Yan, King Hui of Qin gives his daughter in marriage to Yan's crown prince. Duke Wen dies and King Yi succeeds him. King Xuan of Qi exploits the period of mourning to attack Yan and seizes ten cities.

The Lord of Wu'an, Su Qin, goes to Qi on Yan's behalf to address the King of Qi. He bows twice in congratulations, then raises his head and offers condolences.

The King of Qi grips his halberd and recoils: "How is it that congratulations and condolences follow each other so fast?"

Su Qin replies: "The reason a starving man does not eat aconite is that although it would momentarily fill his belly, the result is the same as death. Now Yan may be small and weak, but it is mighty Qin's son-in-law. Your Majesty has profited from ten cities and in doing so made a mortal enemy of Qin. You have placed weak Yan in the vanguard while Qin controls the rear — and now All-Under-Heaven's finest troops are being summoned. This is eating aconite."

The King of Qi says: "Then what should I do?"

Su Qin replies: "The sage's way of managing events is to turn disaster into fortune and convert failure into success. Duke Huan of Qi was caught in a woman's embrace yet his reputation grew. Lord Xian of Han gave offense yet his alliances grew stronger. Both turned disaster into fortune and failure into success.

"If Your Majesty will listen to me, the best course is to return the ten cities to Yan and send humble apologies to Qin. When Qin learns that Your Majesty returned Yan's cities for Qin's sake, Qin will be grateful. When Yan receives ten cities for no reason, Yan will be grateful. You will have discarded a powerful enemy and established a deep bond.

"Moreover, if both Yan and Qin serve Qi, then Your Majesty's commands will be followed by All-Under-Heaven. You would trade empty words to attach Qin and trade ten cities to gain All-Under-Heaven. This is the work of a hegemon-king — the very thing called turning disaster into fortune and failure into success."

The King of Qi is greatly pleased. He returns Yan's cities, sends a thousand catties of gold as a subsequent gift, prostrates himself in the road, requests to be brothers with Yan, and sends apologies to Qin.

Notes

1person秦惠王Qín Huì Wáng

King Hui of Qin (秦惠王, r. 337–311 BC) married his daughter to Yan's crown prince, making Yan a Qin in-law state. This was standard Qin alliance-by-marriage strategy. Su Qin's argument hinges entirely on this marital connection: by attacking Yan, Qi has insulted Qin's family.

2person齊宣王Qí Xuān Wáng

King Xuan of Qi (齊宣王, r. 319–301 BC) was an ambitious ruler who repeatedly tried to expand Qi's power at its neighbors' expense. His opportunistic attack on Yan during mourning was the kind of move the Warring States considered fair game — but which created the resentment that eventually led to Yan's devastating counterattack under King Zhao.

3translation

烏喙 (wū huì, 'aconite' or 'wolfsbane') is a poisonous plant. Su Qin's metaphor is vivid: Qi's seizure of ten cities is like eating poison — it fills the belly but kills you. The image is deliberately grotesque, designed to shock the king into recognizing the danger.

4context

Su Qin's argument is a masterpiece of diplomatic sleight-of-hand. He persuades the King of Qi to return ten cities by reframing the retreat as a power play. The logic: giving back the cities makes both Qin and Yan grateful to Qi, which is better than keeping the cities and making Qin your enemy. This is either brilliant strategic counsel or one of the great cons in the Zhanguoce — since Su Qin is working for Yan, and the net result is that Yan gets its cities back. The King of Qi thinks he is executing a hegemonic masterstroke; in reality he is the mark.

5person燕易王Yān Yì Wáng

King Yi of Yan (燕易王, r. c. 332–321 BC) succeeded his father Duke Wen. His reign was marked by vulnerability to Qi aggression — the very problem Su Qin's diplomacy aimed to solve.

人有惡蘇秦於燕王者

Someone Slanders Su Qin Before the King of Yan

人有惡蘇秦於燕王者,曰:「武安君,天下不信人也。王以萬乘下之,尊之於廷,示天下與小人群也。」

武安君從齊來,而燕王不館也。謂燕王曰:「臣東周之鄙人也,見足下身無咫尺之功,而足下迎臣於郊,顯臣於廷。今臣為足下使,利得十城,功存危燕,足下不聽臣者,人必有言臣不信,傷臣於王者。臣之不信,是足下之福也。使臣信如尾生,廉如伯夷,孝如曾參,三者天下之高行,而以事足下,不可乎?」燕王曰:「可。」曰:「有此,臣亦不事足下矣。」

蘇秦曰:「且夫孝如曾參,義不離親一夕宿於外,足下安得使之之齊?廉如伯夷,不取素飡,污武王之義而不臣焉,辭孤竹之君,餓而死於首陽之山。廉如此者,何肯步行數千里,而事弱燕之危主乎?信如尾生,期而不來,抱樑柱而死。信至如此,何肯楊燕、秦之威於齊而取大功哉?且夫信行者,所以自為也,非所以為人也。皆自覆之術,非進取之道也。且夫三王代興,五霸迭盛,皆不自覆也。君以自覆為可乎?則齊不益於營丘,足下不逾楚境,不窺於邊城之外。且臣有老母於周,離老母而事足下,去自覆之術,而謀進取之道,臣之趣固不與足下合者。足下皆自覆之君也,仆者進取之臣也,所謂以忠信得罪於君者也。」

燕王曰:「夫忠信,又何罪之有也?」

對曰:「足下不知也。臣鄰家有遠為吏者,其妻私人。其夫且歸,其私之者憂之。其妻曰:『公勿憂也,吾已為藥酒以待之矣。』後二日,夫至。妻使妾奉卮酒進之。妾知其藥酒也,進之則殺主父,言之則逐主母。乃陽僵棄酒。主父大怒而笞之。故妾一僵而棄酒,上以活主父,下以存主母也。忠至如此,然不免於笞,此以忠信得罪者也。臣之事,適不幸而有類妾之棄酒也。且臣之事足下,亢義益國,今乃得罪,臣恐天下後事足下者,莫敢自必也。且臣之說齊,曾不欺之也。使之說齊者,莫如臣之言也,雖堯、舜之智,不敢取也。」

Someone slanders Su Qin before the King of Yan, saying: "The Lord of Wu'an is the most untrustworthy man in All-Under-Heaven. For a king of ten thousand chariots to defer to him and honor him at court is to show All-Under-Heaven that you keep company with a scoundrel."

The Lord of Wu'an returns from Qi, and the King of Yan refuses him lodging. Su Qin addresses the King of Yan:

"I am a humble man from Eastern Zhou. When I first appeared before you, I had not a shred of merit to my name, yet you welcomed me at the outskirts and honored me at court. Now I have served as your envoy, won back ten cities, and preserved Yan from danger — and you refuse to receive me. Someone must have told you I am untrustworthy and poisoned your mind against me.

"My untrustworthiness is your good fortune. Suppose I were as trustworthy as Wei Sheng, as incorruptible as Bo Yi, as filial as Zeng Shen — these three are the highest virtues in All-Under-Heaven. If I served you with these qualities, would that be acceptable?"

The King of Yan says: "It would."

Su Qin says: "If I possessed them, I would not serve you at all."

Su Qin continues: "Consider: if I were as filial as Zeng Shen, who by principle never spent a single night away from his parents — how would you send me to Qi? If I were as incorruptible as Bo Yi, who refused to eat unearned food, condemned King Wu's righteousness, refused to serve as his subject, declined the lordship of Guzhu, and starved to death on Mount Shouyang — would anyone that incorruptible walk thousands of li to serve the endangered ruler of weak Yan? If I were as trustworthy as Wei Sheng, who waited under a bridge for a woman who never came and drowned hugging the pillar rather than break his word — would anyone that rigidly trustworthy broadcast the power of Yan and Qin in Qi and achieve great results?

"These virtues of trustworthiness and integrity are for one's own sake, not for others'. They are all arts of self-preservation, not paths of advancement. The Three Kings rose to power in succession; the Five Hegemons flourished in turn — none of them practiced self-preservation. Does Your Majesty think self-preservation is the way? Then Qi would never have expanded beyond Yingqiu, and you would never have looked beyond Chu's borders or your own frontier towns.

"I left my aged mother in Zhou to serve you. I abandoned the arts of self-preservation to pursue the path of advancement. My inclinations were never aligned with yours to begin with. You are a king of self-preservation; I am a minister of advancement. This is what is called: being punished by one's lord for loyalty and trustworthiness."

The King of Yan says: "How can loyalty and trustworthiness be a crime?"

Su Qin replies: "You do not understand. My neighbor's husband went away on official business, and his wife took a lover. When the husband was about to return, the lover grew anxious. The wife said: 'Do not worry — I have already prepared poisoned wine and am waiting for him.' Two days later, the husband arrived. The wife ordered her maidservant to present a cup of wine. The maidservant knew it was poisoned. If she served it, she would kill the master. If she told the truth, she would get the mistress expelled. So she pretended to stumble and spilled the wine.

"The master was furious and beat her. Thus the maidservant, by a single stumble and a spill of wine, saved the master above and preserved the mistress below. Her loyalty could not have been greater — yet she was still beaten. This is being punished for loyalty and trustworthiness.

"My situation unfortunately resembles the maidservant's spilled wine. I have served you by upholding righteous causes and benefiting the state, and now I am punished for it. I fear that those who would serve you in the future will not dare commit themselves. And when I persuaded Qi, I did not deceive them at all. No one could have presented the argument to Qi better than I did — even with the wisdom of Yao and Shun, one would not dare attempt it."

Notes

1person尾生Wěi Shēng

Wei Sheng (尾生) is the exemplar of rigid trustworthiness in Chinese tradition. He agreed to meet a woman under a bridge; she did not come; the water rose; he clung to the bridge pillar and drowned rather than leave. The story illustrates extreme fidelity, but Su Qin deploys it as a cautionary tale: a man that reliable is useless for diplomacy.

2person伯夷Bó Yí

Bo Yi (伯夷) was a prince of the Guzhu state who refused to serve the new Zhou dynasty on principle and starved to death on Mount Shouyang. He is the canonical exemplar of political incorruptibility — the kind of man who dies for his principles rather than compromise them. Su Qin's point: a Bo Yi would never have taken this job in the first place.

3person曾參Zēng Shēn

Zeng Shen (曾參, 505–435 BC), also called Zeng Zi, was Confucius's disciple and the paragon of filial piety. He was so devoted to his parents that he never slept away from home. Su Qin's logic: a Zeng Shen could never have been sent on a diplomatic mission to Qi.

4context

Su Qin's speech is one of the great defenses of political pragmatism in Chinese literature, and it works by systematically demolishing the three highest Confucian virtues — filial piety, incorruptibility, and trustworthiness — as incompatible with actually getting things done. The argument is disarmingly honest: 'I am none of these things, and that is exactly why I am useful to you.' The parable of the maidservant and the poisoned wine is the capstone: sometimes the loyal act looks like a crime, and the person who saves you is the one you punish. Whether this is genuine wisdom or a spectacularly clever excuse for being untrustworthy is, as the Zhanguoce would say, left to the reader.

張儀為秦破從連橫謂燕王

Zhang Yi Breaks the Coalition for Qin with East-West Alignment

張儀為秦破從連橫,謂燕王曰:「大王之所親,莫如趙,昔趙王以其姊為代王妻,欲並代,約與代王逼於句注之塞。乃令工人作為金斗,長其尾,令之可以擊人。與代王飲,而陰告廚人曰:『即酒酣樂,進熱歠,即因反斗擊之。』於是酒酣樂進取熱歠。廚人進斟羹,因反斗而擊之,代王腦塗地。其姊聞之,摩笄以自刺也。故至今有摩笄之山,天下莫不聞。

「夫趙王之狼戾無親,大王之所明見知也。且以趙王為可親邪?趙興兵而攻燕,再圍燕都而劫大王,大王割十城乃卻以謝。今趙王已入朝澠池,效河間以事秦。大王不事秦,秦下甲雲中、九原,驅趙而攻燕,則易水、長城非王之有也。且今時趙之於秦,猶郡縣也,不敢妄興師以征伐。今大王事秦,秦王必喜,而趙不敢妄動矣。是西有強秦之援,而南無齊、趙之患,是故願大王之熟計之也。」

燕王曰:「寡人蠻夷辟處,雖大男子,裁如嬰兒,言不足以求正,謀不足以決事。今大客幸而教之,請奉社稷西面而事秦,獻常山之尾五城。」

Zhang Yi, working for Qin to break the north-south coalition and forge the east-west alignment, addresses the King of Yan:

"Of all the states, the one Your Majesty most trusts is Zhao. But consider: long ago the King of Zhao married his elder sister to the King of Dai, intending to annex Dai. He arranged a meeting with the King of Dai at the Gouzhu Pass and ordered his craftsmen to make a golden wine ladle with an elongated handle — long enough to strike a man. While drinking with the King of Dai, he secretly instructed his kitchen servants: 'When the wine reaches its merriest and hot soup is being served, turn the ladle around and strike him.' When the feast was at its height and the hot soup was brought forward, the servants poured the broth, then turned the ladle and struck the King of Dai — his brains spattered the ground. When his sister heard the news, she ground her hairpin into a blade and stabbed herself to death. To this day there is a mountain called Grinding Hairpin Mountain. All-Under-Heaven knows this story.

"Zhao's wolf-like cruelty and faithlessness — Your Majesty sees this plainly. Do you still think Zhao can be trusted? Zhao raised troops to attack Yan, besieged your capital twice, and coerced Your Majesty into ceding ten cities before withdrawing.

"Now the King of Zhao has already gone to court at Mianchi and offered the region of Hejian in service to Qin. If Your Majesty does not serve Qin, Qin will send armored troops down from Yunzhong and Jiuyuan, drive Zhao ahead of it, and attack Yan. Then the Yi River and the Long Wall will no longer be yours.

"At present, Zhao's relationship to Qin is like that of a commandery to the capital — it does not dare arbitrarily raise troops to campaign. If Your Majesty serves Qin, the King of Qin will be pleased, and Zhao will not dare make a move. You will have mighty Qin as an ally to the west and no threat from Qi or Zhao to the south. Therefore I urge Your Majesty to consider this carefully."

The King of Yan says: "I dwell in a barbarous frontier. Though a grown man, I am no better than an infant — my words are not sufficient to seek truth, my plans not sufficient to decide affairs. Now that you, honored guest, have graciously instructed me, I respectfully offer my state, face west, and serve Qin, presenting five cities at the end of Changshan."

Notes

1person張儀Zhāng Yí

Zhang Yi (張儀, d. 309 BC) was Qin's great pro-alignment (連橫) strategist and Su Qin's conceptual rival. While Su Qin sold the north-south coalition, Zhang Yi sold east-west alignment with Qin — essentially arguing that each state should cut a separate deal with Qin rather than band together against it. His pitch to every state follows the same template: your allies are untrustworthy; Qin is inevitable; submit now and survive.

2context

Zhang Yi's story of the King of Zhao murdering the King of Dai at a banquet — using a specially engineered wine ladle — is a set piece of Warring States horror. The detail about the sister grinding her hairpin into a weapon to commit suicide adds a layer of tragic dignity. Zhang Yi deploys this not for its moral content but as a smear: if Zhao treats its own family this way, imagine what it will do to Yan. The argument is pure fear-mongering, and the King of Yan's abject self-abasement in response ('though a grown man, I am no better than an infant') suggests it works. Whether Zhang Yi believes any of this or is simply running a sales pitch is, of course, beside the point.

3place澠池

Mianchi (澠池) in modern Henan was a frequent site of interstate meetings. Zhang Yi's reference to Zhao attending court there implies Zhao has already submitted to Qin — making Yan's continued independence look foolish.

4place句注

Gouzhu Pass (句注之塞) was a strategic mountain pass in what is now Shanxi, on the border between Zhao and Dai. It was the site of the infamous banquet assassination Zhang Yi describes.

宮他為燕使魏

Gong Ta Goes to Wei as Yan's Envoy

宮他為燕使魏,魏不聽,留之數月。客謂魏王曰:「不聽燕使何也?」曰:「以其亂也。」對曰:「湯之伐桀,欲其亂也。故大亂者可得其地,小亂者可得其寶。今燕客之言曰:『事苟可聽,雖盡寶、地,猶為之也。』王何為不見?」魏王說,因見燕客而遣之。

Gong Ta goes to Wei as Yan's envoy. Wei refuses to grant him an audience and detains him for several months.

An adviser says to the King of Wei: "Why are you refusing to hear the Yan envoy?"

The king says: "Because Yan is in chaos."

The adviser replies: "When Tang attacked Jie, he wanted Jie's state to be in chaos. When a state is in great chaos, you can take its territory. When it is in minor chaos, you can take its treasures. Now the Yan envoy's message says: 'If the matter can be agreed upon, we are willing to give up all our treasures and territory to make it happen.' Why would Your Majesty not receive him?"

The King of Wei is pleased. He grants the Yan envoy an audience and sends him on his way.

Notes

1context

The adviser's argument is cheerfully cynical: you should talk to the envoy from a chaotic state precisely because that state is desperate and will pay anything. The reference to Tang and Jie — the founding myth of the Shang dynasty, in which the virtuous Tang overthrew the wicked Jie — is deployed here in a way that would make a Confucian flinch. The point is not that Tang was righteous; the point is that he exploited his enemy's disorder. Virtue has nothing to do with it.

蘇秦死其弟蘇代欲繼之

Su Qin Dies and His Brother Su Dai Seeks to Succeed Him

蘇秦死,其弟蘇代欲繼之,乃北見燕王噲曰:「臣,東周之鄙人也,竊聞王義甚高甚順,鄙人不敏,竊釋鉏耨而乾大王。至於邯鄲,所聞於邯鄲者,又高於所聞東周。臣竊負其志,乃至燕廷,觀王之群臣下吏,大王天下之明主也。」

王曰:「子之所謂天下之明主者,何如者也?」

對曰:「臣聞之,明主者務聞其過,不欲聞其善。臣請謁王之過。夫齊、趙者,王之仇讎也;楚、魏者,王之援國也。今王奉仇讎以伐援國,非所以利燕也。王自慮此則計過。無以諫者,非忠臣也。」

王曰:「寡人之於齊、趙也,非所敢欲伐也。」

曰:「夫無謀人之心,而令人疑之,殆;有謀人之心,而令人知之,拙;謀未發而聞於外,則危。今臣聞王居處不安,食飲不甘,思念報齊,身自削甲扎,曰有大數矣,妻自組甲絣,曰有大數矣,有之乎?」

王曰:「子聞之,寡人不敢隱也。我有深怨積怒於齊,而欲報之二年矣。齊者,我讎國也,故寡人之所欲伐也。直患國弊,力不足矣。子能以燕敵齊,則寡人奉國而委之於子矣。」

對曰:「凡天下之戰國七,而燕處弱焉。獨戰則不能,有所附則無不重。南附楚則楚重,西附秦則秦重,中附韓、魏則韓、魏重。且苟所附之國重,此必使王重矣。今夫齊王,長主也,而自用也。南攻楚五年,蓄積散。西困秦三年,民憔悴,士罷弊。北與燕戰,覆三軍,獲二將。而又以其餘兵南面而舉五千乘之勁宋,而包十二諸侯。此其君之欲得也,其民力竭也,安猶取哉?且臣聞之,數戰則民勞,久師則兵弊。」

王曰:「吾聞齊有清濟、濁河,可以為固;有長城、鉅防,足以為塞。誠有之乎?」

對曰:「天時不與,雖有清濟、濁河,何足以為固?民力窮弊,雖有長城、鉅防,何足以為塞?且異日也,濟西不役,所以備趙也;河北不師,所以備燕也。今濟西、河北,盡以役矣,封內敝矣。夫驕主必不好計,而亡國之臣貪於財。王誠能毋愛寵子、母弟以為質,寶珠玉帛以事其左右,彼且德燕而輕亡宋,則齊可亡已。」

王曰:「吾終以子受命於天矣!」

曰:「內寇不與,外敵不可距。王自治其外,臣自報其內,此乃亡之之勢也。」

Su Qin dies. His younger brother Su Dai wishes to take his place. He travels north to see King Kuai of Yan:

"I am a humble man from Eastern Zhou. I have heard that Your Majesty's righteousness is lofty and your conduct exemplary. Humble though I am, I set aside my hoe and harrow and came to seek your audience. When I reached Handan, what I heard there surpassed what I had heard in Eastern Zhou. Emboldened, I came to your court and observed your ministers and officials — Your Majesty is the wisest ruler in All-Under-Heaven."

The king says: "What do you mean by 'the wisest ruler in All-Under-Heaven'?"

Su Dai replies: "I have heard that the wise ruler desires to hear of his faults, not his merits. Allow me to present Your Majesty's faults. Qi and Zhao are your enemies; Chu and Wei are your supporting states. Yet you serve your enemies to attack your supporters — this does not benefit Yan. If Your Majesty considers this, the strategy is flawed. If your ministers fail to admonish you, they are disloyal."

The king says: "With regard to Qi and Zhao — I would not dare try to attack them."

Su Dai says: "To harbor no designs on others yet make them suspect you — that is perilous. To harbor designs on others yet let them know it — that is clumsy. For a plot to leak before it is launched — that is dangerous. Now I hear that Your Majesty cannot rest or eat, consumed by thoughts of revenge against Qi. That you personally trim the leather armor plates, saying 'there is a grand plan in the works.' That your wife personally knots the armor cords, saying 'there is a grand plan in the works.' Is this true?"

The king says: "You have heard correctly. I will not hide it. I have nursed a deep grudge and burning anger against Qi, and I have wanted revenge for two years. Qi is my enemy state — I wish to attack it. I am only concerned that my state is exhausted and my strength insufficient. If you can pit Yan against Qi, I will hand you my entire state."

Su Dai replies: "Among the seven warring states of All-Under-Heaven, Yan ranks among the weakest. Fighting alone, it cannot prevail. But by attaching itself to another, it can make that other heavy. Attach to Chu in the south and Chu grows heavy. Attach to Qin in the west and Qin grows heavy. Attach to Han and Wei in the center and they grow heavy. And if the state you attach to grows heavy, it will necessarily make Your Majesty heavy as well.

"Now the King of Qi is a ruler of long standing who trusts only himself. He attacked Chu in the south for five years and exhausted his reserves. He pressed Qin in the west for three years and left his people haggard, his soldiers weary. He fought Yan in the north, lost three armies, and had two generals captured. And yet with his remaining forces he turned south, conquered the mighty state of Song with its five thousand chariots, and subjugated twelve lords. The ruler's appetite for conquest is great, but his people's strength is spent. How long can he keep taking?

"I have heard it said: frequent battles exhaust the people; prolonged campaigns wear out the army."

The king says: "I hear that Qi has the clear Ji River and the turbid Yellow River for defense, and the Long Wall and Great Levee for fortification. Is this true?"

Su Dai replies: "If Heaven's timing is not on their side, even the clear Ji and turbid Yellow River cannot serve as defenses. If the people's strength is exhausted, even the Long Wall and Great Levee cannot serve as barriers. Moreover, in former times, the region west of the Ji was not mobilized — it was reserved to guard against Zhao. The region north of the Yellow River was not mustered — it was reserved to guard against Yan. Now the Ji west and the Yellow River north have both been fully mobilized. The interior is exhausted.

"An arrogant ruler never likes sound counsel, and the ministers of a doomed state are greedy for wealth. If Your Majesty will not begrudge your favored sons and younger brothers as hostages, nor your precious jade and silk to bribe Qi's inner circle — they will be grateful to Yan and dismiss the loss of Song. Then Qi can be destroyed."

The king says: "I accept your counsel as the mandate of Heaven!"

Su Dai says: "When the enemy within does not cooperate and the enemy without cannot be resisted — that is the momentum of destruction. Let Your Majesty manage the external front while I handle the internal subversion. This is the dynamic that will bring Qi down."

Notes

1person蘇代Sū Dài

Su Dai (蘇代) was Su Qin's younger brother who inherited the family trade of itinerant persuasion. His pitch to King Kuai follows the Su family playbook — flattery, strategic analysis, and a request for carte blanche — but his real target was not defeating Qi through force. According to other sources, Su Dai infiltrated Qi's court as a double agent, working to undermine it from within while Yan built strength. The phrase 'I will handle the internal subversion' is the tell.

2person燕王噲Yān Wáng Kuài

King Kuai of Yan (燕王噲, r. c. 320–314 BC) is one of the Zhanguoce's great cautionary figures. He was so consumed by revenge against Qi that he handed his state to Su Dai and later abdicated to his minister Zi Zhi — both catastrophic decisions that nearly destroyed Yan. His raw emotional honesty here ('I personally trim the armor plates') is touching but also alarming: this is a king who has lost the ability to distinguish between personal rage and state policy.

3context

Su Dai's analysis of Yan as a 'weight state' (有所附則無不重) is one of the sharpest formulations of small-state strategy in the Zhanguoce. Yan cannot fight alone, but whichever great power it joins becomes the dominant coalition partner. This is the eternal logic of the swing vote: the weakest player determines the outcome precisely because it can go either way. Su Dai is selling Yan's weakness as an asset — and he is not wrong.

4context

The detail about King Kuai and his wife personally making armor is extraordinary — it suggests a king so obsessed with revenge that he has turned the royal household into a military workshop. Su Dai uses this detail not to counsel patience but to confirm the king's rage and channel it: yes, your fury is justified, but let me handle the operational side. The result is a king who has outsourced both strategy and espionage to a freelance operator he just met. The Zhanguoce presents this without editorial comment, but the sequel — Yan's near-destruction under King Kuai — speaks for itself.

燕王噲既立

After King Kuai of Yan Takes the Throne

燕王噲既立,蘇秦死於齊。蘇秦之在燕也,與其相子之為婚,而蘇代與子之交。及蘇秦死,而齊宣王復用蘇代。

燕噲三年,與楚、三晉攻秦,不勝而還。子之相燕,貴重主斷。蘇代為齊使於燕,燕王問之曰:「齊宣王何如?」對曰:「必不霸。」燕王曰:「何也?」對曰:「不信其臣。」蘇代欲以激燕王以厚任子之也。於是燕王大信子之。子之因遺蘇代百金,聽其所使。

鹿毛壽謂燕王曰:「不如以國讓子之。人謂堯賢者,以其讓天下於許由,由必不受,有讓天下之名,實不失天下。今王以國讓相子之,子之必不敢受,是王與堯同行也。」燕王因舉國屬子之,子之大重。

或曰:「禹授益而以啟為吏,及老,而以啟為不足任天下,傳之益也。啟與支黨攻益而奪之天下,是禹名傳天下於益,其實令啟自取之。今王言屬國子之,而吏無非太子人者,是名屬子之,而太子用事。」王因收印自三百石吏而效之子之。子之南面行王事,而噲老不聽政,顧為臣,國事皆決子之。

子之三年,燕國大亂,百姓恫怨。將軍市被、太子平謀,將攻子之。儲子謂齊宣王:「因而仆之,破燕必矣。」王因令人謂太子平曰:「寡人聞太子之義,將廢私而立公,飭君臣之義,正父子之位。寡人之國小,不足先後。雖然,則唯太子所以令之。」

太子因數黨聚眾,將軍市被圍公宮,攻子之,不克;將軍市被及百姓乃反攻太子平,將軍市被死已殉,國構難數月,死者數萬眾,燕人恫怨,百姓離意。

孟軻謂齊宣王曰:「今伐燕,此文、武之時,不可失也。」王因令章子將五都之兵,以因北地之眾以伐燕。士卒不戰,城門不閉,燕王噲死。齊大勝燕,子之亡。二年,燕人立公子平,是為燕昭王。

After King Kuai of Yan takes the throne, Su Qin dies in Qi. When Su Qin was in Yan, he had arranged a marriage alliance with Yan's chancellor Zi Zhi, and Su Dai was personally close to Zi Zhi. After Su Qin's death, King Xuan of Qi takes Su Dai into his service.

In the third year of King Kuai's reign, Yan joins Chu and the Three Jin in attacking Qin but fails and withdraws. Zi Zhi serves as chancellor of Yan, wielding great authority and making decisions in the ruler's name. Su Dai comes to Yan as Qi's envoy. The King of Yan asks him: "What manner of ruler is King Xuan of Qi?"

Su Dai replies: "He will certainly never be a hegemon."

The King of Yan says: "Why?"

Su Dai says: "Because he does not trust his ministers."

Su Dai's intent is to provoke the King of Yan into trusting Zi Zhi even more heavily. Thereupon the King of Yan places enormous trust in Zi Zhi. Zi Zhi sends Su Dai a hundred catties of gold and submits to his guidance.

Lu Maoshou says to the King of Yan: "You should cede the state to Zi Zhi. People call Yao a sage because he offered All-Under-Heaven to Xu You — Xu You was certain to refuse, so Yao gained the reputation of offering All-Under-Heaven without actually losing it. Now if Your Majesty offers the state to Chancellor Zi Zhi, Zi Zhi will certainly not dare accept. Then Your Majesty will have performed the same act as Yao."

The King of Yan thereupon entrusts the entire state to Zi Zhi. Zi Zhi's authority becomes immense.

Someone objects: "When Yu passed power to Yi, he appointed his son Qi as a subordinate. When he grew old, he declared Qi unfit to rule All-Under-Heaven and transmitted it to Yi. But Qi and his faction attacked Yi and seized All-Under-Heaven. So Yu ostensibly transmitted to Yi, but in reality arranged for Qi to take it himself. Now Your Majesty says you have entrusted the state to Zi Zhi, but every official is a man of the Crown Prince's. In name you have given power to Zi Zhi, but in practice the Crown Prince runs things."

The king then collects the seals of office from every official above three hundred shi and hands them to Zi Zhi. Zi Zhi faces south and exercises royal power while the aged King Kuai withdraws from governance, becomes in effect a subject, and all state affairs are decided by Zi Zhi.

After three years of Zi Zhi's rule, Yan falls into great chaos. The people are in anguish. General Shi Bei and Crown Prince Ping conspire to attack Zi Zhi. Chu Zi tells King Xuan of Qi: "Exploit this and topple them — the destruction of Yan is certain."

The king sends a message to Crown Prince Ping: "I have heard of the Crown Prince's righteous purpose — to abolish the private and establish the public, to correct the bonds between ruler and minister, to restore the proper positions of father and son. My state is small and cannot lead or follow. Even so — the Crown Prince has only to command."

The Crown Prince rallies his faction and gathers troops. General Shi Bei besieges the palace and attacks Zi Zhi but cannot prevail. General Shi Bei and the people then turn against Crown Prince Ping instead. General Shi Bei dies in the fighting. Civil war rages for months. Tens of thousands die. The people of Yan are in agony, their hearts turned from the state.

Mencius tells King Xuan of Qi: "Now is the time to attack Yan — this is the opportunity of Kings Wen and Wu. It must not be missed."

The king orders General Zhang Zi to lead the troops of the Five Capitals, supplemented by northern forces, to invade Yan. The soldiers do not fight; the city gates are not closed. King Kuai of Yan dies. Qi achieves a total victory over Yan. Zi Zhi is killed. Two years later, the people of Yan install Prince Ping — this is King Zhao of Yan.

Notes

1person子之Zǐ Zhī

Zi Zhi (子之) was Yan's chancellor who managed to have the entire state handed to him by King Kuai — one of the most extraordinary power transfers in Chinese history. His rule was disastrous, leading to civil war and Qi's invasion. The mechanism of his rise is laid out here with clinical precision: Su Dai manipulates the king into trusting Zi Zhi, Lu Maoshou provides the ideological cover (the Yao-Xu You precedent), and an unnamed adviser delivers the final push (the Yu-Yi-Qi analogy). Whether Zi Zhi engineered all of this or merely benefited from it is unclear, but the hundred gold pieces he sends Su Dai suggest active complicity.

2person鹿毛壽Lù Máoshòu

Lu Maoshou (鹿毛壽) is the adviser who provides the crucial ideological justification for King Kuai's abdication, citing the myth of Yao offering All-Under-Heaven to Xu You. The logic is circular to the point of comedy: 'Offer your kingdom to Zi Zhi and he will refuse, just as Xu You refused Yao — so you will gain the reputation of generosity without losing anything.' The king fails to notice that Zi Zhi is not Xu You and might actually accept. Which he does.

3person孟軻Mèng Kē

Mencius (孟軻, 372–289 BC) makes a brief and unflattering appearance here, encouraging King Xuan of Qi to invade Yan by comparing the opportunity to those of Kings Wen and Wu. This is one of the moments where Mencius's reputation as a sage sits awkwardly with his practical advice — he is essentially endorsing a war of aggression against a state in civil collapse. Later Confucian commentators spent considerable energy explaining why this was not what it looked like.

4context

This passage is a slow-motion catastrophe told with the narrative economy of a thriller. Each step toward Yan's destruction is individually rational but collectively insane: Su Dai manipulates the king's vanity, Lu Maoshou provides a classical precedent that does not actually apply, an unnamed adviser pushes the king past the point of no return, and then the civil war erupts. The detail that General Shi Bei and the people 'turn against Crown Prince Ping instead' — meaning the coup's own supporters attack the coup's leader — captures the chaos perfectly. Nobody is in control. The state simply disintegrates.

5person燕昭王Yān Zhāo Wáng

King Zhao of Yan (燕昭王, r. 311–279 BC) emerges from this catastrophe to become one of the great rebuilders of Chinese history. His recruitment of talent (Yue Yi, Zou Yan, Ju Xin) and patient twenty-eight-year preparation for revenge against Qi is the subject of the most famous passage in this chapter.

初蘇秦弟厲因燕質子而求見齊王

Su Qin's Brother Li Seeks an Audience with the King of Qi

初,蘇秦弟厲因燕質子而求見齊王。齊王怨蘇秦,欲囚厲,燕質子為謝乃已,遂委質為臣。

燕相子之與蘇代婚,而欲得燕權,乃使蘇代持質子於齊。齊使代報燕,燕王噲問曰:「齊王其伯也乎?」曰:「不能。」曰:「何也?」曰:「不信其臣。」於是燕王專任子之,已而讓位,燕大亂。齊伐燕,殺王噲、子之。燕立昭王。而蘇代、厲遂不敢入燕,皆終歸齊,齊善待之。

蘇代過魏,魏為燕執代。齊使人謂魏王曰:「齊請以宋封涇陽君,秦不受。秦非不利有齊而得宋地也,不信齊王與蘇子也。今齊、魏不和,如此其甚,則齊不欺秦。秦信齊,齊、秦合,涇陽君有宋地,非魏之利也。故王不如東蘇子,秦必疑而不信蘇子矣。齊、秦不合,天下無變,伐齊之形成矣。」於是出蘇代之宋,宋善待之。

Earlier, Su Qin's younger brother Li uses the Yan hostage prince to seek an audience with the King of Qi. The King of Qi resents Su Qin and wants to imprison Li, but the Yan hostage prince intercedes and the matter is dropped. Li then pledges himself as a subject of Qi.

Yan's chancellor Zi Zhi, having married into Su Dai's family and wanting to seize power in Yan, sends Su Dai to deliver the hostage prince to Qi. Qi sends Su Dai back to Yan with a report. King Kuai of Yan asks: "Will the King of Qi become a hegemon?"

Su Dai says: "He cannot."

"Why?"

"He does not trust his ministers."

Thereupon the King of Yan entrusts all authority to Zi Zhi, and eventually cedes the throne. Yan falls into great chaos. Qi invades and kills King Kuai and Zi Zhi. Yan installs King Zhao.

Su Dai and Li dare not return to Yan. Both end up in Qi, where they are well treated.

Su Dai passes through Wei. Wei, acting on Yan's behalf, arrests him. Qi sends someone to tell the King of Wei: "Qi offered to enfeoff Lord Jingyang with Song territory, but Qin refused. It is not that Qin does not profit from having Qi's support and gaining Song's land — Qin does not trust the King of Qi and Su Dai. Now Qi and Wei are deeply hostile — which means Qi is not deceiving Qin. If Qin trusts Qi, and Qi and Qin align, and Lord Jingyang gets Song territory — that is not in Wei's interest. Therefore Your Majesty should release Su Dai eastward. Then Qin will grow suspicious and distrust Su Dai. If Qi and Qin do not align, there will be no upheaval in All-Under-Heaven, and the conditions for attacking Qi will be set."

Wei releases Su Dai to Song. Song treats him well.

Notes

1person蘇厲Sū Lì

Su Li (蘇厲) was the youngest of the three Su brothers (Su Qin, Su Dai, Su Li). All three operated as itinerant strategists, though Su Li is the least prominent in the historical record. Their family essentially ran a multi-generational consulting firm, with different brothers serving different courts.

2context

This passage is a compressed retelling of the Zi Zhi disaster from a different angle, focused on the Su brothers' role. The repetition of Su Dai's line 'he does not trust his ministers' — the same line that appeared in the longer version — confirms that this was the key manipulation. The aftermath reveals the Su brothers' predicament: having helped engineer Yan's catastrophe, they cannot go back. They are diplomats without a home, surviving by being useful to whoever will have them. The final twist — where Qi argues that releasing Su Dai will make Qin distrust him — is a nice example of how even a person's freedom can be weaponized for diplomatic purposes.

燕昭王收破燕後即位

King Zhao of Yan Rebuilds After the Destruction

燕昭王收破燕後即位,卑身厚幣,以招賢者,欲將以報讎。故往見郭隗先生曰:「齊因孤國之亂,而襲破燕。孤極知燕小力少,不足以報。然得賢士與共國,以雪先王之恥,孤之願也。敢問以國報讎者奈何?」

郭隗先生對曰:「帝者與師處,王者與友處,霸者與臣處,亡國與役處。詘指而事之,北面而受學,則百己者至。先趨而後息,先問而後嘿,則什己者至。人趨己趨,則若己者至。馮幾據杖,眄視指使,則廝役之人至。若恣睢奮擊,呴籍叱咄,則徒隸之人至矣。此古服道致士之法也。王誠博選國中之賢者,而朝其門下,天下聞王朝其賢臣,天下之士必趨於燕矣。」

昭王曰:「寡人將誰朝而可?」郭隗先生曰:「臣聞古之君人,有以千金求千里馬者,三年不能得。涓人言於君曰:『請求之。』君遣之。三月得千里馬,馬已死,買其首五百金,反以報君。君大怒曰:『所求者生馬,安事死馬而捐五百金?』涓人對曰:『死馬且買之五百金,況生馬乎?天下必以王為能市馬,馬今至矣。』於是不能期年,千里之馬至者三。今王誠欲致士,先從隗始;隗且見事,況賢於隗者乎?豈遠千里哉?」

於是昭王為隗築宮而師之。樂毅自魏往,鄒衍自齊往,劇辛自趙往,士爭湊燕。燕王吊死問生,與百姓同甘共苦。二十八年,燕國殷富,士卒樂佚輕戰。於是遂以樂毅為上將軍,與秦、楚、三晉合謀以伐齊,齊兵敗,閔王出走於外。燕兵獨追北,入至臨淄,盡取齊寶,燒其宮室宗廟。齊城之不下者,唯獨莒、即墨。

After the destruction of Yan, King Zhao takes the throne. He humbles himself and offers generous gifts to recruit the worthy, intent on revenge.

He goes to see Master Guo Wei and says: "Qi exploited the chaos of my state and invaded and destroyed Yan. I know full well that Yan is small and weak, not strong enough for revenge. But if I can find worthy men to share the task of governing, and wipe clean the shame of the former king — that is my wish. May I ask: how does one use a state to take revenge?"

Master Guo Wei replies: "He who would be emperor dwells with teachers. He who would be king dwells with friends. He who would be hegemon dwells with ministers. He who would lose his state dwells with servants.

"Bend your fingers in service and face north to receive instruction — and men a hundred times your equal will come. Run ahead and rest later, ask first and fall silent after — and men ten times your equal will come. When others run and you run too — men your equal will come. Lean on your armrest, grip your staff, and give orders with a sidelong glance — and servants will come. If you rage and stamp and shout and berate — only slaves will come.

"This is the ancient method of serving the Way and attracting scholars. If Your Majesty truly selects the worthy men of the state and goes to their doors to pay respects — when All-Under-Heaven hears that you attend upon your own worthy ministers, the scholars of All-Under-Heaven will flock to Yan."

King Zhao says: "Whom should I attend upon?"

Master Guo Wei says: "I have heard that in antiquity, a ruler offered a thousand gold pieces for a thousand-li horse but could not find one for three years. A palace attendant said: 'Allow me to search.' The ruler sent him. After three months, the attendant found a thousand-li horse — but it had already died. He bought its head for five hundred gold and brought it back. The ruler was furious: 'I wanted a living horse! What use is a dead horse that cost five hundred gold?' The attendant replied: 'If you pay five hundred gold for a dead horse, how much more for a living one? All-Under-Heaven will conclude that you are a true buyer of horses. The horses will come.' Within a year, three thousand-li horses arrived.

"Now, if Your Majesty truly wishes to attract scholars, start with Wei. If even Wei receives your patronage, how much more so those who surpass Wei? Would they consider a thousand li too far?"

Thereupon King Zhao builds a palace for Guo Wei and takes him as his teacher. Yue Yi comes from Wei. Zou Yan comes from Qi. Ju Xin comes from Zhao. Scholars compete to reach Yan.

The king mourns the dead and tends the living. He shares the people's hardships and pleasures. After twenty-eight years, Yan grows prosperous and strong. Its soldiers are eager and take war lightly.

He then appoints Yue Yi as supreme general and joins with Qin, Chu, and the Three Jin in a coordinated attack on Qi. Qi's armies are defeated. King Min flees abroad. Yan's forces alone pursue the retreating enemy, advancing all the way to Linzi, seizing all of Qi's treasures, and burning its palaces and ancestral temples. The only Qi cities that do not fall are Ju and Jimo.

Notes

1person郭隗Guō Wěi

Guo Wei (郭隗) was a scholar at the Yan court whose advice to King Zhao — 'start with me' — produced one of the most famous recruiting campaigns in Chinese history. His parable of the dead horse is a masterpiece of self-promotion disguised as self-deprecation: by calling himself the dead horse, he gets a palace built for him. But the advice was genuinely effective — the talent that flowed to Yan (Yue Yi, Zou Yan, Ju Xin) was world-class.

2person樂毅Yuè Yì

Yue Yi (樂毅) was the greatest general of the mid-Warring States period, who commanded the five-state coalition that nearly destroyed Qi in 284 BC. He was a descendant of Yue Yang, the Wei general who had conquered Zhongshan (see chapter 33). His appointment as supreme general was the culmination of King Zhao's twenty-eight-year rebuilding program.

3person鄒衍Zōu Yǎn

Zou Yan (鄒衍, c. 305–240 BC) was the leading theorist of the Yin-Yang and Five Phases school, one of the most influential intellectual movements of the Warring States period. That he left Qi for Yan is a measure of how dramatically King Zhao's recruitment campaign shifted the balance of intellectual prestige.

4context

This is one of the most celebrated passages in all of Chinese literature — the story of how a ruined state rebuilt itself through patient humility, talent recruitment, and twenty-eight years of grinding preparation. The dead-horse parable has entered the Chinese language as a proverb. The narrative arc from humiliation to triumph is irresistible, and the details are perfectly chosen: King Zhao mourning the dead, sharing the people's hardships, building a palace for a minor scholar to signal that Yan values talent. The payoff — the five-state coalition that takes Linzi and burns Qi's temples — is the ultimate revenge narrative. The Zhanguoce rarely moralizes, but the structural message here is clear: strategic patience beats impulsive rage.

5place臨淄

Linzi (臨淄) was Qi's capital, one of the largest and wealthiest cities in the Warring States world, with a population reportedly in the hundreds of thousands. Its fall to Yan in 284 BC was the most dramatic reversal of the period — the weakest state conquering the strongest.

6place莒、即墨

Ju (莒) and Jimo (即墨) were the only two Qi cities that held out against the Yan invasion. Their resistance eventually became the base from which Tian Dan of Qi launched his famous counterattack using the fire-ox stratagem, reconquering all of Qi's lost territory — but that is a story for another chapter.

齊伐宋宋急

Qi Attacks Song — Song Is Desperate

齊伐宋,宋急。蘇代乃遺燕昭王書曰:「夫列在萬乘,而寄質於齊,名卑而權輕。秦齊助之伐宋,民勞而實費。破宋,殘楚淮北,肥大齊,讎強而國弱也。此三者,皆國之大敗也,而足下行之,將欲以除害取信於齊也。而齊未加信於足下,而忌燕也愈甚矣。然則足下之事齊也,失所為矣。夫民勞而實費,又無尺寸之功,破宋肥讎,而世負其禍矣。足下以宋加淮北,強萬乘之國也,而齊並之,是益一齊也。北夷方七百里,加之以魯、衛,此所謂強萬乘之國也,而齊並之,是益二齊也。夫一齊之強,而燕猶不能支也,今乃以三齊臨燕,其禍必大矣。

「雖然,臣聞知者之舉事也,轉禍而為福,因敗而成功者也。齊人紫敗素也,而賈十倍。越王勾踐棲於會稽,而後殘吳霸天下。此皆轉禍而為福,因敗而為功者也。今王若欲轉禍而為福,因敗而為功乎?則莫如遙伯齊而厚尊之,使盟於周室,盡焚天下之秦符,約曰:『夫上計破秦,其次長賓之秦。』秦挾賓客以待破,秦王必患之。秦五世以結諸侯,今為齊下;秦王之志,苟得窮齊,不憚以一國都為功。然而王何不使布衣之人,以窮齊之說說秦,謂秦王曰:『燕、趙破宋肥齊,尊齊而為之下者,燕、趙非利之也。弗利而勢為之者,何也?以不信秦王也。今王何不使可以信者接收燕、趙。今涇陽君若高陵君先於燕、趙,秦有變,因以為質,則燕、趙信秦矣。秦為西帝,趙為中帝,燕為北帝,立為三帝而以令諸侯。韓、魏不聽,則秦伐之。齊不聽,則燕、趙伐之。天下孰敢不聽?天下服聽,因驅韓、魏以攻齊,曰,必反宋地而歸楚之淮北。夫反宋地,歸楚之準北,燕、趙之所同利也。並立三帝,燕、趙之所同願也。夫實得所利,名得所願,則燕、趙之棄齊也,猶釋弊屣。今王之不收燕、趙,則齊伯必成矣。諸侯戴齊,而王獨弗從也,是國伐也。諸侯戴齊,而王從之,是名卑也。王不收燕、趙,名卑而國危;王收燕、趙,名尊而國寧。夫去尊寧而就卑危,知者不為也。』秦王聞若說也,必如刺心然,則王何不務使知士以若此說秦?秦伐齊必矣。夫取秦也,上交也;伐齊,正利也。尊上交,務正利,聖王之事也。」

燕昭王善其書,曰:「先人嘗有德蘇氏,子之之亂,而蘇氏去燕。燕欲報仇於齊,非蘇氏莫可。」乃召蘇氏,復善待之。與謀伐齊,竟破齊,閔王出走。

Qi attacks Song, and Song is desperate. Su Dai sends a letter to King Zhao of Yan:

"You rank among the ten-thousand-chariot states, yet you send hostages to Qi — your name is lowered and your authority diminished. You help Qin and Qi attack Song — your people are exhausted and your resources spent. You help destroy Song and devastate Chu's territory north of the Huai, fattening Qi — your enemy grows stronger while your state grows weaker. These three things are all great defeats for the state, yet you are doing them in hopes of removing Qi's suspicion and gaining its trust. But Qi has not trusted you more — it has grown more wary of Yan. Your service to Qi has achieved the opposite of what you intended.

"Your people are exhausted, your resources spent, you have not gained an inch of territory. You have helped destroy Song and fattened your enemy, and the burden of this disaster will last for generations. Song plus the Huai River north territory makes a strong ten-thousand-chariot state — and Qi absorbs it. That is adding one Qi. The northern Yi territories spanning seven hundred li, plus Lu and Wei — another strong state — and Qi absorbs it. That is adding two Qi's. One Qi is already too strong for Yan to resist; now three Qi's face Yan. The disaster will be immense.

"Even so, I have heard that the wise man's way of managing affairs is to turn disaster into fortune and convert failure into success. The people of Qi dye plain cloth purple and sell it for ten times its price. King Goujian of Yue took refuge at Kuaiji and then destroyed Wu and dominated All-Under-Heaven. These all turned disaster into fortune and failure into success.

"If Your Majesty wishes to turn disaster into fortune and failure into success, the best course is to nominally acknowledge Qi's hegemony from afar and lavishly honor it — have it preside over the Zhou royal covenant, and burn all of All-Under-Heaven's Qin alliance tokens, declaring: 'The highest plan is to destroy Qin; the next is to permanently treat Qin as a guest state.' Qin, hosting guests while waiting to be destroyed, will be deeply alarmed.

"Qin has spent five generations cultivating the lords; now it is made subordinate to Qi. The King of Qin's ambition is such that if he could exhaust Qi, he would not hesitate to sacrifice an entire capital. Why does Your Majesty not send a commoner to Qin with an argument for exhausting Qi? Tell the King of Qin: 'Yan and Zhao helped destroy Song and fattened Qi, and have honored Qi and submitted to it — not because it benefits them. They do it against their interest — why? Because they do not trust the King of Qin. If Your Majesty sends someone trustworthy to receive Yan and Zhao — if Lord Jingyang or Lord Gaoling goes first to Yan and Zhao, and if Qin has a change of policy, they can serve as hostages — then Yan and Zhao will trust Qin.

"'Qin becomes the Western Emperor, Zhao becomes the Central Emperor, Yan becomes the Northern Emperor. Establish three emperors to command the lords. If Han and Wei refuse, Qin attacks them. If Qi refuses, Yan and Zhao attack it. Who in All-Under-Heaven would dare refuse? Once All-Under-Heaven submits, drive Han and Wei to attack Qi, demanding: return Song's territory and give back Chu's lands north of the Huai.

"'Returning Song's land and Chu's Huai territory — this is what Yan and Zhao both desire. Establishing three emperors — this is what Yan and Zhao both aspire to. When they gain what they want in substance and in name, Yan and Zhao will cast off Qi like discarding a worn sandal.

"'If Your Majesty does not win over Yan and Zhao, Qi's hegemony will be complete. If the lords support Qi and you alone refuse — your state will be attacked. If the lords support Qi and you go along — your name is lowered. Without Yan and Zhao: name lowered, state endangered. With Yan and Zhao: name honored, state secure. To choose lowered and endangered over honored and secure — no wise man would do this.'

"When the King of Qin hears this argument, it will pierce his heart. Why does Your Majesty not urgently send a skilled envoy to present this case to Qin? Qin will certainly attack Qi.

"Winning Qin is the supreme alliance. Attacking Qi is the direct benefit. Honoring the supreme alliance and pursuing direct benefit — this is the work of sage kings."

King Zhao of Yan approves the letter: "Our predecessors owed a debt to the Su clan. During the Zi Zhi disorder, the Su clan left Yan. If Yan wishes to take revenge on Qi, only the Su clan can accomplish it."

He summons the Su clan and treats them generously once more. He consults with them on attacking Qi, and in the end Qi is defeated — King Min flees abroad.

Notes

1context

Su Dai's letter is a masterwork of strategic reframing. Yan has been helping Qi destroy Song — which is suicidal for Yan, since it makes Qi stronger. Su Dai proposes a breathtaking solution: push Qi's hegemony to such extreme heights that it alarms Qin, then use Qin's alarm to build a three-emperor coalition that isolates and destroys Qi. The genius is in the judo principle: instead of resisting Qi's rise, accelerate it until Qi's own dominance provokes the countervailing alliance that destroys it. This is exactly what happened historically — the five-state coalition of 284 BC.

2context

The 'Three Emperors' scheme (三帝) — Qin as Western Emperor, Zhao as Central Emperor, Yan as Northern Emperor — is one of the boldest geopolitical proposals in the Zhanguoce. It would have created a tri-polar world order, dividing All-Under-Heaven among three dominant powers. Whether Su Dai seriously believed this was feasible or was simply constructing an argument that would appeal to Qin's ambitions is unclear. The scheme was never implemented, but the anti-Qi coalition it was designed to build did come together.

3person齊閔王Qí Mǐn Wáng

King Min of Qi (齊閔王, r. 300–284 BC) was the aggressive expansionist whose conquest of Song and humiliation of the other states provoked the five-state coalition that destroyed Qi's power. He fled when Yue Yi's armies took Linzi and was eventually killed while in exile.

蘇代謂燕昭王

Su Dai Addresses King Zhao of Yan

蘇代謂燕昭王白:「今有人於此,孝如曾參、孝己,信如尾生高,廉如鮑焦、史鰌,兼此三行以事王,奚如?」王曰:「如是足矣。」對曰:「足下以為足,則臣不事足下矣。臣且處無為之事,歸耕乎周之上地,耕而食之,織而衣之。」王曰:「何故也?」對曰:「孝如曾參、孝己,則不過養其親其。信如尾生高,則不過不欺人耳。廉如鮑焦、史鰌,則不過不竊人之財耳。今臣為進取者也。臣以為廉不與身俱達,義不與生俱立。仁義者,自完之道也,非進取之術也。」

王曰:「自憂不足乎?」對曰:「以臣憂為足,則秦不出殽塞,齊不出營丘,楚不出疏章。三王代位,五伯改政,皆以不臣憂故也。若自憂而足,則臣亦之周負籠耳,何為煩大王之廷耶?昔者楚取章武,諸侯北面而朝。秦取西山,諸侯西面而朝。曩者使燕毋去周室之上,則諸侯不為別馬而朝矣。臣聞之,善為事者,先量其國之大小,而揆其兵之強弱,故功可成,而名可立也。不能為事者,不先量其國之大小,不揆其兵之強弱,故功不可成而名不可立也。今王有東向伐齊之心,而愚臣知之。」

王曰:「子何以知之?」對曰:「矜戟砥劍,登丘東向而嘆,是以愚臣知之。今夫烏獲舉千鈞之重,行年八十,而求扶持。故齊雖強國也,西勞於宋,南罷於楚,則齊軍可敗,而河間可取。」

燕王曰:「善。吾請拜子為上卿,奉子車百乘,子以此為寡人東遊於齊,何如?」對曰:「足下以愛之故與,則何不與愛子與諸舅、叔父,負床之孫,不得,而乃以與無能之臣,何也?王之論臣,何如人哉?今臣之所以事足下者,忠信也。恐以忠信之故,見罪於左右。」

王曰:「安有為人臣盡其力,竭其能,而得罪者乎?」對曰:「臣請為王譬。昔周之上地嘗有之。其丈夫官三年不歸,其妻愛人。其所愛者曰:『子之丈夫來,則且奈何乎?』其妻曰:『勿憂也,吾已為藥酒而待其來矣。』已而其丈夫果來,於是因令其妾酌藥酒而進之。其妾知之,半道而立。慮曰:『吾以此飲吾主父,則殺吾主父;以此事告吾主父,則逐吾主母。與殺吾父、逐吾主母者,寧佯躓而覆之。』於是因佯僵而仆之。其妻曰:『為子之遠行來之,故為美酒,今妾奉而仆之。』其丈夫不知,縛其妾而笞之。

「故妾所以笞者,忠信也。今臣為足下使於齊,恐忠信不諭於左右也。臣聞之曰:『萬乘之主,不制於人臣。十乘之家,不制於眾人。疋夫徒步之士,不制於妻妾。』而又況於當世之賢主乎?臣請行矣,願足下之無制於群臣也。」

Su Dai addresses King Zhao of Yan: "Suppose there were a man here — as filial as Zeng Shen and Xiao Ji, as trustworthy as Wei Sheng Gao, as incorruptible as Bao Jiao and Shi Qiu — and he combined all three virtues in serving Your Majesty. What would you think?"

The king says: "That would be more than sufficient."

Su Dai replies: "If you think that is sufficient, then I will not serve you. I shall retire to a life of non-action, go home to plow the fields of Zhou, eat what I grow, and wear what I weave."

The king says: "Why?"

Su Dai says: "Filial like Zeng Shen and Xiao Ji — that amounts to nothing more than caring for one's parents. Trustworthy like Wei Sheng Gao — that amounts to nothing more than not deceiving people. Incorruptible like Bao Jiao and Shi Qiu — that amounts to nothing more than not stealing other people's wealth. I am a man of advancement. I hold that incorruptibility does not arrive alongside success, and righteousness does not stand alongside ambition. Benevolence and righteousness are the path of self-preservation, not the art of advancement."

The king says: "Is self-preservation not enough?"

Su Dai replies: "If my self-preservation were enough, then Qin would never have left the Xiao Pass, Qi would never have left Yingqiu, and Chu would never have left Shuzhang. The Three Kings succeeded each other on the throne and the Five Hegemons transformed governance — all because they were not content with self-preservation. If self-preservation were enough, I would just carry my basket back to Zhou. Why would I trouble Your Majesty's court?

"In former times, Chu took Zhangwu and the lords faced north to pay homage. Qin took the Western Mountains and the lords faced west to pay homage. Had Yan never left the environs of the Zhou court, the lords would not be changing their horses' direction to pay court to it.

"I have heard that those skilled in affairs first measure their state's size and assess their army's strength — so achievements can be made and reputations established. Those unskilled do not measure and do not assess — so achievements cannot be made and reputations cannot be established.

"Now Your Majesty harbors the ambition to march east against Qi — and even a fool like me can see it."

The king says: "How did you know?"

Su Dai says: "You polish your halberds, sharpen your swords, climb the hills, face east, and sigh. That is how your fool knows. Now even Wu Huo, who could lift a thousand jun, by the age of eighty needed help just to stand. Qi may be a strong state, but it is exhausted in the west from the Song campaign and worn out in the south from Chu. Qi's army can be defeated, and the Hejian region can be taken."

The King of Yan says: "Good. I shall appoint you as Senior Minister, provide you with a hundred chariots, and send you east to Qi on my behalf. How does that sound?"

Su Dai replies: "If you give these things out of affection, why not give them to your beloved sons, your maternal uncles, your younger brothers, your grandsons who are carried on your back? They do not receive them, yet you give them to a worthless minister. Why? What kind of man does Your Majesty think I am?

"What I offer in your service is loyalty and trustworthiness. My fear is that because of my loyalty and trustworthiness, I will be condemned by those around you."

The king says: "How can anyone be punished for serving his lord with all his strength and ability?"

Su Dai replies: "Allow me a parable. In the highlands of Zhou, there once lived a man who went away on official business for three years. His wife took a lover. The lover said: 'When your husband returns, what will you do?' The wife said: 'Do not worry — I have already prepared poisoned wine and await his return.'

"In due course the husband arrived. The wife ordered her maidservant to pour the poisoned wine and present it. The maidservant knew it was poisoned. Halfway to the table she stopped. She thought: 'If I serve this to my master, I kill him. If I tell him, my mistress will be expelled. Rather than kill my master or expel my mistress, I will pretend to stumble and spill it.' She pretended to trip and overturned the wine.

"The wife said: 'I prepared this fine wine to welcome you home from your long journey, and this maidservant dropped it all.' The husband, knowing nothing, had the maidservant bound and beaten.

"The maidservant was beaten for her loyalty. Now I go to Qi on your behalf — and I fear that my loyalty will not be understood by those around you.

"I have heard it said: 'The lord of ten thousand chariots must not be controlled by his ministers. The master of ten chariots must not be controlled by the crowd. A common man on foot must not be controlled by his wife and concubines.' How much more so for the worthy ruler of the present age?

"I am ready to depart. I beg Your Majesty: do not be controlled by your ministers."

Notes

1context

This passage is essentially a replay of Su Qin's earlier speech to the King of Yan (section 5) — same argument, same parable, same conclusion. Su Dai is running his dead brother's material. The poisoned-wine parable appears in both, word for word. Whether this represents a family repertoire of tested persuasion techniques or a textual doubling in the Zhanguoce's compilation is debated, but the effect is clear: the Su brothers have a script, and it works.

2person鮑焦Bào Jiāo

Bao Jiao (鮑焦) was a legendary ascetic who refused to eat the grain of an unjust world and starved to death. Shi Qiu (史鰌) was a Wei official famous for his integrity — he reportedly had his corpse placed in the window to remonstrate with the Duke of Wei even after death. Both are exemplars of incorruptibility taken to self-destructive extremes.

3context

Su Dai's systematic demolition of filial piety, trustworthiness, and incorruptibility as qualifications for political service is a core Zhanguoce argument: private virtues are the opposite of public effectiveness. The man who stays home to serve his parents cannot be sent on missions. The man who never deceives cannot run intelligence operations. The man who never takes what is not his cannot accumulate the resources for grand strategy. Su Dai is not saying these are bad qualities — he is saying they disqualify you from the actual work of statecraft, which requires deception, risk, and moral flexibility.

燕王謂蘇代

The King of Yan Addresses Su Dai on Flattery

燕王謂蘇代曰:「寡人甚不喜訑者言也。」蘇代對曰:「周地賤媒,為其兩譽也。之男家曰『女美』,之女家曰『男富』。然而周之俗,不自為取妻。且夫處女無媒,老且不嫁;舍媒而自衒,弊而不售。順而無敗,售而不弊者,唯媒而已矣。且事非權不立,非勢不成。夫使人坐受成事者,唯訑者耳。」王曰:「善矣。」

The King of Yan tells Su Dai: "I strongly dislike the words of flatterers."

Su Dai replies: "In the Zhou region, people look down on matchmakers for flattering both sides — telling the groom's family 'the bride is beautiful' and the bride's family 'the groom is wealthy.' And yet it is the custom in Zhou never to arrange one's own marriage. A girl without a matchmaker grows old and never marries. A girl who advertises herself becomes damaged goods and finds no buyer. To proceed smoothly without mishap, to find a match without being cheapened — only the matchmaker accomplishes this.

"Moreover, affairs cannot be established without expedient authority, nor accomplished without strategic leverage. The one who enables you to sit and receive a completed outcome — that is the flatterer."

The king says: "Well said."

Notes

1context

This is a defense of flattery as a professional skill, and it is characteristically brazen. Su Dai's argument: you say you hate flatterers, but a flatterer is just a matchmaker — someone who tells each side what it wants to hear in order to produce a result that benefits everyone. The alternative (no matchmaker, no deal) is worse. The deeper point, which Su Dai makes explicitly, is that real-world diplomacy requires 'expedient authority' (權) and 'strategic leverage' (勢) — both of which involve saying things that are not strictly true. The king accepts this with a simple 'well said,' which tells us either that he has been persuaded or that he has just been flattered into accepting the value of flattery. Either way, Su Dai wins.

2translation

訑 (dàn) here means 'flattery' or 'smooth-talking.' Su Dai's reframing of flattery as professional mediation — comparing the diplomatic persuader to a marriage broker — is one of the Zhanguoce's most self-aware moments. The entire text is, in some sense, a catalog of successful flattery.

Edition & Source

Text
戰國策
Edition
鮑彪注本