Wu Yue Chunqiu — 吳越春秋, Zhao Ye's Eastern Han narrative history of the struggle between Wu and Yue

The Wu Yue Chunqiu, the Spring and Autumn Annals of Wu and Yue, is a narrative history of the rivalry between the two southern states of Wu and Yue, traditionally attributed to Zhao Ye of the Eastern Han; almost nothing else is known of him with certainty. Unlike the Chunqiu proper and its terse commentarial tradition, the Wu Yue Chunqiu tells its history as continuous narrative, closer to romance than to chronicle, drawing on legend, speech, and song alongside whatever annalistic record lay behind it. The received text runs to ten books; a further set of fragments, quotations of the work surviving in other books but lost from the transmitted text itself, was gathered by later scholars and is presented here as the work's own final section.

The Wu side of the history opens with Taibo, the elder son of the Zhou ancestor Gugong Danfu, who yielded the succession to his younger brother and founded Wu among the southern tribes; it follows the line down through King Shoumeng and his sons — among them Jizha, who three times declined the throne rather than break the order of succession — to King Liao, Prince Guang's seizure of the throne as King Helü, and the flight into Wu of Wu Zixu, whose father and brother were put to death by King Ping of Chu. Zixu's flight carries two of the book's best-known episodes, the ferryman who takes him across a river and then drowns himself to keep the crossing secret, and the young woman who feeds him and then drowns herself for having spoken with a stranger; both scenes are carried partly in song. The Yue side opens separately, with the founding of Yue by Wuyu under the Xia successor Shaokang, and follows the line down to King Goujian, his servitude at the Wu court, the ministers who counsel him there — Wen Zhong, Fan Li, and others — and his eventual destruction of Wu and death. The line of Yue's kings continues briefly past Goujian's death down to the state's absorption into Chu, and the book's closing pages preserve, apparently intact from an early printed edition, a publication note dated to the Yuan-dynasty Dade era (1306 CE).

The history is told in continuous narrative, organized by ruler and, on the Yue side, further by regnal year; speeches and diplomatic exchanges are rendered as direct speech, and the songs embedded in the narrative — the ferryman's songs, the soldiers' marching song after the fall of Wu — keep their line breaks. The closing Lost Fragments section, compiled by the Qing scholar Gu Guanguang and here following the collation and annotation of Zhang Jue, is kept as the source presents it, each fragment followed by the earlier text in which it survives.

Translated for the Good Works Library directly from the classical Chinese, printed in full below. We know of no complete published English translation of the Wu Yue Chunqiu — only studies and partial selections appear to exist — so this translation makes no claim of firstness; no live search for prior translations could be made when this file was prepared, and what is said here is the limit of our present knowledge.

Contents

• The Biography of Taibo of Wu (吳太伯傳)
• The Biography of King Shoumeng of Wu (吳王壽夢傳)
  • Shoumeng, Year 1 (壽夢元年)
  • Shoumeng, Year 2 (壽夢二年)
  • Shoumeng, Year 5 (壽夢五年)
  • Shoumeng, Year 16 (壽夢十六年)
  • Shoumeng, Year 17 (壽夢十七年)
  • Shoumeng, Year 25 (壽夢二十五年)
  • Zhufan, Year 1 (諸樊元年)
  • Yuji, Year 12 (餘祭十二年)
  • Yuji, Year 13 (餘祭十三年)
  • Yuji, Year 17 (餘祭十七年)
• The Biography of King Liao Sending Prince Guang (王僚使公子光傳)
  • Liao, Year 2 (王僚二年)
  • Liao, Year 5 (王僚五年)
  • Liao, Year 8 (王僚八年)
  • Liao, Year 9 (王僚九年)
  • Liao, Year 12 (王僚十二年)
  • Liao, Year 13 (王僚十三年)
• The Inner Tradition of King Helü (闔閭內傳)
  • Helü, Year 1 (闔閭元年)
  • Helü, Year 2 (闔閭二年)
  • Helü, Year 3 (闔閭三年)
  • Helü, Year 5 (闔閭五年)
  • Helü, Year 6 (闔閭六年)
  • Helü, Year 9 (闔閭九年)
  • Year 10 (闔閭十年)
• The Inner Tradition of King Fuchai (夫差內傳)
  • Year 11 (十一年)
  • Year 12 (十二年)
  • Year 13 (十三年)
  • Year 14 (十四年)
  • Year 20 (二十年)
  • Year 23 (二十三年)
• The Outer Tradition of Wuyu, King of Yue (越王無余外傳)
• The Outer Tradition of Goujian Entering Servitude (勾踐入臣外傳)
  • King Goujian of Yue, Year 5 (越王勾踐五年)
• The Outer Tradition of Goujian's Return to His State (勾踐歸國外傳)
  • Goujian, Year Seven (勾踐七年)
  • Goujian, Year Nine (勾踐九年)
• The Outer Tradition of Goujian's Secret Plots (勾踐陰謀外傳)
  • Goujian, Year Ten (勾踐十年)
  • Goujian, Year 11 (十一年)
  • Goujian, Year 12 (十二年)
  • Goujian, Year 13 (十三年)
• The Outer Tradition of Goujian's Attack on Wu (勾踐伐吳外傳)
  • Goujian, Year 15 (十五年)
  • Goujian, Year 21 (二十一年)
  • Goujian, Year 24 (勾踐二十四年)
  • Goujian, Year 25 (勾踐二十五年)
  • Goujian, Year 26 (勾踐二十六年)
  • Goujian, Year 27 (勾踐二十七年)
• Lost Fragments (佚文)

Translation

The Biography of Taibo of Wu (吳太伯傳)

Taibo, the former lord of Wu, was a descendant of Houji (后稷). Houji's mother was Jiang Yuan (姜嫄), daughter of the Tai clan, and the principal consort of Di Ku (帝嚳). While still young and not yet pregnant, she went out to wander in the wilds, saw the footprint of a giant, and gazed at it; her heart grew joyful, she was pleased by its shape, and so she stepped into it and trod it. Her body stirred, as though she had been moved by someone. Afterward she became pregnant. Fearing the disgrace of unchaste conduct, she offered sacrifice to entreat the truth, declaring that though she had had no son before, she had trodden the footprint of the Lord on High, and Heaven had nonetheless caused her to conceive. Jiang Yuan, troubled by this, abandoned the child in a narrow lane, but the oxen and horses that passed turned aside and avoided him. She abandoned him again in a forest, but it happened that many woodcutters were there. She placed him once more on the ice in a marsh, and a flock of birds covered him with their wings. So Houji managed not to die. Jiang Yuan took this for a sign of the spirits, gathered him up, and raised him; when he was grown she named him Qi — "Cast-Away." As a boy he loved to plant grain, millet, mulberry, and hemp, the five grains, and to judge which soils suited which: black, red, yellow, and dark; hillside, wetland, high ground, and low. Glutinous millet, panicled millet, broomcorn millet, grain, lotus, wheat, beans, and rice each found its proper treatment under him. When Yao met with the great flood and the people were swept about by the waters, they took to living on high ground. Yao summoned Qi to teach the people to dwell in the hills, to lay out plots according to the land, and to refine the arts of cultivation. After a little more than three years, travelers no longer showed the look of hunger and want. Yao then appointed Qi as Master of Agriculture, enfeoffed him at Tai, and gave him the title Houji, of the Ji clan. Houji went to his state and became a feudal lord. When he died, his son Buzhu succeeded him. In the time when the house of Xia was falling into decline generation by generation, Buzhu lost his office and fled among the Rong and Di.

His grandson was Gong Liu (公劉). Gong Liu was compassionate and humane: in walking he would not tread on living grass, and in driving his cart he turned aside to avoid the reeds and rushes. Gong Liu fled from Jie of Xia among the Rong and Di, transformed their customs, and the people were reshaped by his governance. When Gong Liu died, his son Qingjie succeeded him.

Eight generations later came Gugong Danfu (古公亶甫). He cultivated the work of Gong Liu and Houji, accumulated virtue, and practiced righteousness, so that the Di people admired him. The Xunyu Rong grew hostile and attacked him; Gugong served them with dogs, horses, cattle, and sheep, but their attacks did not cease. He served them with hides, silk, gold, jade, and precious treasures, and still their attacks did not cease. Gugong asked what it was they wanted. They said, "We want your land." Gugong said, "A noble man does not let what nourishes bring harm to those it is meant to nourish. To let the state be lost for the sake of my own person is a thing I will not dwell in." Gugong then took up his staff and left Bin, crossed Liang Mountain, and settled at Qi, in Zhou, saying, "What difference is there between that lord and myself?" The people of Bin, fathers and sons, elder and younger brothers, led one another on, carrying the old on their backs and leading the young by the hand, bearing their pots and steamers, and returned to follow Gugong. Within three months he had built inner and outer walls; within a year it had become a settlement; within two years, a capital city; and the people had grown to five times their original number.

Gugong had three sons: the eldest was called Taibo, the next Zhongyong (仲雍) — Zhongyong was also named Wu Zhong — and the youngest Jili (季歷). Jili married Lady Tairen and had a son, Chang (昌). Chang had the signs of a sage. Gugong, knowing that Chang was a sage, wished to pass the state down so that it would reach Chang, and said, "Will it not be through Chang that our kingly enterprise is raised?" And so he changed the youngest son's name, and called him Jili. Taibo and Zhongyong, reading the drift of his intention, said, "'Li,' in this name, means 'to pass on in succession.'" They understood by this that Gugong wished the state to reach Chang in the end. When Gugong fell ill, the two brothers, giving out that they were gathering herbs, went to Mount Heng, and from there went on to the land of the Jing man. They cut their hair short and tattooed their bodies, and took on the dress of the Yi and Di, to show that they could no longer be called upon.

When Gugong died, Taibo and Zhongyong returned; when the mourning rites were complete, they went back to the Jing man. The people of that country made him their lord and served him, and he took for himself the title Gouwu. Someone among the Wu people asked what the name Gouwu represented. Taibo said, "I dwell in this land as the eldest, one whose line will end without heir; the one who ought to hold the enfeoffment is Wu Zhong. Therefore I have styled myself Gouwu — is that not fitting?" The Jing man took this for righteousness, and those who came and gave him their allegiance numbered more than a thousand households; together they set him up as ruler of Gouwu. Within a few years the people had grown rich and numerous. As it happened, the closing age of Yin was in decline, and the lords and kings of the Middle States repeatedly made use of arms; fearing this would reach as far as the Jing man, Taibo raised city walls, three li and two hundred paces around, with an outer wall of more than three hundred li. It lay in the northwest corner and was called Old Wu; the people all farmed the fields within it.

When Gugong was ill and near death, he ordered Jili to yield the state to Taibo, but three times Taibo declined and would not accept it; hence it is said that Taibo three times yielded the realm. Thereupon Jili took charge of the government, cultivated the work of the former kings, and held to the way of benevolence and righteousness. When Jili died, his son Chang succeeded him and took the title Earl of the West. Following the methods of Gong Liu and Gugong in the nurture of the aged, the whole world turned to him. The Earl of the West brought about great peace, and Boyi came from the seacoast to join him. When the Earl of the West died, the crown prince Fa succeeded him; employing the Duke of Zhou and the Duke of Shao, he attacked Yin. Once the world was settled, he took the title king. He posthumously honored Gugong with the title Great King, and posthumously enfeoffed Taibo at Wu.

Ancestor Taibo died and was buried at Pingxu in Meili. Zhongyong succeeded him; this was Wu Zhongyong. When Zhongyong died, his son was Jijian; Jijian's son was Shuda; Shuda's son was Zhouzhang; Zhouzhang's son was Xiong; Xiong's son was Sui; Sui's son was Kexiang; Kexiang's son was Qiangjiuyi; Qiangjiuyi's son was Yuqiaoyiwu; Yuqiaoyiwu's son was Kelu; Kelu's son was Zhouyao; Zhouyao's son was Quyu; Quyu's son was Yiwu; Yiwu's son was Qinchu; Qinchu's son was Zhuan; Zhuan's son was Pogao; and Pogao's son Jubi succeeded him. At this time, Duke Xian of Jin extinguished the ruler of Northern Yu, and by this opened the way for Jin's attack on the Guo clan. Jubi's son was Quqi; Quqi's son Shoumeng (壽夢) succeeded him, and Wu grew ever stronger and took the title king. From the time of Taibo down to the age of Shoumeng, Wu from time to time exchanged court visits with the Middle States, and by this the state achieved hegemony.

The Biography of King Shoumeng of Wu (吳王壽夢傳)

Shoumeng, Year 1 (壽夢元年)

In the first year of Shoumeng, he paid court to Zhou, went on to Chu, and observed the rites and music of the feudal lords. Duke Cheng of Lu met with him at Zhongli, and Shoumeng questioned him closely about the rites and music of the Duke of Zhou. Duke Cheng laid out for him in full the rites and music of the former kings, and thereupon chanted and sang the airs of the Three Dynasties. Shoumeng said, "I dwell among the Yi and Man, where wearing the hair in a mallet-knot is our only custom — how could we have such splendor as this!" And with this he sighed and took his leave, saying, "Ah, such is ritual propriety!"

Shoumeng, Year 2 (壽夢二年)

In the second year, Shen Gong Wuchen, a grandee who had fled from Chu, came to Wu, and was made a diplomatic envoy. He taught Wu archery and charioteering, and guided it in attacking Chu. King Zhuang of Chu, enraged, sent Zifan to command his troops, and defeated the Wu army. From this the two states became enemies. It was from this time that Wu first had dealings with the Middle States and became a rival to the feudal lords.

Shoumeng, Year 5 (壽夢五年)

In the fifth year, Wu attacked Chu and defeated Zifan.

Shoumeng, Year 16 (壽夢十六年)

In the sixteenth year, King Gong of Chu, resentful that Wu had attacked Chu at Wuchen's urging, raised troops and attacked Wu, reaching Mount Heng before turning back.

Shoumeng, Year 17 (壽夢十七年)

In the seventeenth year, Shoumeng made Wuchen's son Hu Yong his chancellor and entrusted him with the government of the state.

Shoumeng, Year 25 (壽夢二十五年)

In the twenty-fifth year, Shoumeng fell ill and was near death. He had four sons: the eldest was Zhufan (諸樊), the next Yuji (餘祭), the next Yumei (餘昧), and the youngest Jizha (季札). Jizha was worthy, and Shoumeng wished to set him up as heir. Jizha declined, saying, "Ritual has its old institutions — how could I set aside the rites of the former kings and act on a father's private wish for his son?"

Shoumeng then charged Zhufan, saying, "I wish to pass the state to Jizha; do not forget my words." Zhufan said, "The Great King of Zhou, knowing the sageliness of the Earl of the West, set aside the elder son and set up the younger, and the kingly way flourished from it. If you now wish to give the state to Zha, I would truly rather go and plow in the fields." The king said, "Long ago the conduct and virtue of Zhou reached to the four seas; how could you, with a state so small, in this land of the Jing man, accomplish the enterprise of the Son of Heaven? Moreover, if you now do not forget the words of those who came before you, you must pass the state on in order until it reaches Jizha." Zhufan said, "How should I dare not obey your command?"

Shoumeng died, and Zhufan, as the eldest legitimate son, took over the conduct of affairs and managed the government of the state.

Zhufan, Year 1 (諸樊元年)

In the first year of King Zhufan of Wu, once the mourning was complete, he offered to yield to Jizha, saying, "Long ago, before the former king passed away, there were mornings when he lay uneasy before dawn; I watched his countenance, and his intention lay with Jizha. And again, for three mornings he sighed mournfully and charged me, saying, 'I know that our young lord Zha is worthy, and I wish to set aside the elder and set up the younger.' He spoke these words again and again. Although in my heart I had already granted his wish, the former king could not bear to carry out his private plan, and so entrusted the state to me — how should I have dared not to follow his command? But now the state is rightly yours; I wish to carry through the former king's intention."

Jizha declined, saying, "That the eldest legitimate son should hold the state is not a matter of the former king's private wish, but the fixed institution of the ancestral temple and the altars of soil and grain — how could it be changed?"

Zhufan said, "If a thing may rightly be done for the good of the state, what force remains in the former king's command against it! The Great King of Zhou changed the succession in favor of Jili; the two earls came into the land of the Jing man; walls were raised and a state made; and so the way of Zhou was brought to completion. Those who came before us have recited this without ceasing, and you yourself, brother, have studied it well."

Zha again declined, saying, "Long ago, when the ruler of Cao died, the legitimate heir was set aside though he still lived, and the feudal lords, together with the men of Cao, acting against right, set up another as ruler of the state. When Zizang heard of it, he went along singing mournfully and returned home. The ruler of Cao, in fear, wished to set up Zizang instead, but Zizang left the state, and by this the way of Cao was brought to completion. Though I, Zha, am without talent, I wish to hold to Zizang's example of righteousness. I truly ask to be allowed to withdraw from this."

The people of Wu were firm in wishing to set up Jizha, but Jizha would not accept it and went to plow in the fields, and so the people of Wu let the matter rest. Zhufan, proud and unrestrained, treated the spirits and ghosts with contempt, and looked up to Heaven asking for death. As he was about to die, he charged his younger brother Yuji, saying, "The state must reach Jizha in the end." He then enfeoffed Jizha at Yanling, and gave him the title Lord Ji of Yanling.

Yuji, Year 12 (餘祭十二年)

In the twelfth year of Yuji, King Ling of Chu assembled the feudal lords and attacked Wu, besieged Zhufang, and put Qing Feng to death. Qing Feng had repeatedly served Wu by scouting for it — hence Jin and Chu attacked him. King Yuji of Wu, enraged, said, "When Qing Feng, in his extremity, came and fled to Wu, I enfeoffed him at Zhufang, to show that I do not bear resentment against a worthy man." He at once raised troops and attacked Chu, took two of its cities, and withdrew.

Yuji, Year 13 (餘祭十三年)

In the thirteenth year, Chu, resentful that Wu had attacked it because of Qing Feng, its bitterness unresolved, attacked Wu, reaching Ganxi. Wu struck them, and the Chu army was defeated and fled.

Yuji, Year 17 (餘祭十七年)

In the seventeenth year, Yuji died. Yumei succeeded him and, in his fourth year, died. He had wished to hand the throne to Jizha; Jizha declined and fled away, saying, "That I will not accept the throne is already plain. Long ago the former ruler gave his charge, and I had already held to Zizang's example of righteousness. I keep my person pure and my conduct clear, look up to the lofty and tread the honored path, and dwell only in benevolence; wealth and rank pass by me like an autumn wind past the ear." And so he fled back to Yanling. The people of Wu set up Yumei's son Zhouyu, and gave him the title King Liao of Wu.

The Biography of King Liao Sending Prince Guang (王僚使公子光傳)

Liao, Year 2 (王僚二年)

In the second year, King Liao sent Prince Guang (光) to attack Chu, in requital for the earlier killing of Qing Feng. The Wu army was defeated and lost its ships. Guang, afraid, made camp, and later recovered the king's ships and returned. Guang wished to plot the murder of King Liao, but had no one with whom to take counsel; in secret he sought out worthy men, and appointed a skilled physiognomist as a market official of Wu.

Liao, Year 5 (王僚五年)

In the fifth year, Wu Zixu (伍子胥), a fugitive minister of Chu, came in flight to Wu. Wu Zixu was a man of Chu, whose personal name was Yun. Yun's father was She (奢), and his elder brother was Shang (尚). Before him, in the family line, there had been one named Wu Ju, who served King Zhuang of Chu with forthright remonstrance.

When the king had been on the throne for three years, he gave no heed to the government of the state, drowned himself in wine, and indulged in music and women. With his left hand he embraced a Qin consort; with his right he held a Yue woman; he sat amid bells and drums and issued the order, "Whoever dares remonstrate with me shall die!" Thereupon Wu Ju came forward and remonstrated, saying, "There is a great bird perched in the courtyard of Chu; for three years it has neither flown nor sung. What bird is this?" King Zhuang said, "This bird does not fly — but when it flies, it will soar to Heaven; it does not sing — but when it sings, it will startle men." Wu Ju said, "If it neither flies nor sings, it will be marked down by the archers, and when the bowstring at last looses its arrow, how will it ever soar to Heaven and startle men?" At this King Zhuang put aside his Qin consort and Yue woman and abolished the music of bells and drums; he employed Sunshu Ao and entrusted him with the government of the state. He then became hegemon over the world, and his might subdued the feudal lords.

King Zhuang died, and King Ling succeeded him. He built the Terrace of Zhanghua, and went up onto it together with Wu Ju. The king said, "This terrace is beautiful." Wu Ju said, "I have heard that a ruler of a state takes as beauty the worthy bearing of his honored place, takes as joy the settling of his people, takes as keenness of hearing the ability to accept counsel, and takes as clear sight the reaching of what is far off. I have not heard that the loftiness of earth and timber, the carved and engraved insect-work, the clear tones of metal and stone, or the mournful cries of silk and bamboo instruments are to be taken as beauty. The former King Zhuang built a modest terrace for his own dwelling: in height it did no more than let him look out over the vapors of the state; in size it did no more than hold the vessels of a banquet; its timber did not hinder the defenses; its use did not trouble the offices of government; the people were not ruined in their seasonal work, and the officials did not have to change the constant order of the court. Now you, my lord, have spent seven years on this terrace: the people of the state resent it, the wealth of the treasury is exhausted by it, the year's harvests are ruined by it, the common people are burdened by it, the feudal lords are angered and resentful, and the ministers and officers mock and slander you over it. How can this be what the former king made flourish, or what a ruler of men should take as beauty? I am truly too foolish to understand what is meant by it." King Ling thereupon dismissed the laborers, removed the ornaments, and did not go up to the terrace again. From this the Wu family were loyal ministers of Chu for three generations.

King Ping of Chu had a crown prince named Jian (建). King Ping made Wu She the crown prince's grand tutor, and Fei Wuji (費無忌) the junior tutor. King Ping sent Wuji to take a wife for the crown prince from Qin. The Qin woman was beautiful in appearance, and Wuji reported to King Ping, saying, "The Qin woman has no equal under Heaven; you, my king, may take her for yourself." The king thereupon took the Qin woman as his own consort and doted upon her, and she bore him a son, Zhen; and he then had another woman, of Qi, taken as wife for the crown prince instead. Because of this Wuji abandoned the crown prince's service and attended upon King Ping. Deeply mindful that once King Ping died and the crown prince took the throne he himself would surely be harmed, he then slandered the crown prince Jian again. Jian's mother, of the Cai clan, was without the king's favor; and so the king sent the crown prince to guard Chengfu, to man the frontier troops.

Not long after, Wuji spoke day and night of the crown prince's faults, saying, "Because of the matter of the Qin woman, the crown prince cannot help but harbor resentment; I beg you, my king, to guard yourself. The crown prince, stationed at Chengfu commanding troops, is dealing abroad with the feudal lords, and will soon come in to make rebellion." King Ping then summoned Wu She and questioned him closely. She, knowing this to be Wuji's slander, remonstrated with the king, saying, "How can you, my king, on account of a slanderous, injurious petty minister, estrange your own flesh and blood?" Wuji, seizing a moment of ease, spoke again, saying, "If you, my king, do not now take control of this, the matter will be accomplished, and you, my king, will be seized." King Ping, greatly enraged, thereupon imprisoned Wu She, and sent Fen Yang, marshal of Chengfu, to go and kill the crown prince. Fen Yang sent a man ahead to tell the crown prince to flee at once, or else he would be put to death. In the third month, the crown prince fled to Song.

Wuji again said to King Ping, "Wu She has two sons, both of them worthy; if they are not put to death, they will in time become a trouble to Chu. You may use their father as a hostage and summon them."

The king sent an envoy to tell She, "If you can bring your two sons here, you will live; if not, you will die."

Wu She said, "I have two sons: the elder is called Shang, the younger Xu (胥). Shang by nature is gentle, mild, benevolent, and trustworthy; if he hears that I have been summoned, he will come at once. Xu, by nature, from his youth loved letters, and as he grew he practiced the arts of war; with letters he could govern a state, with arms he could settle the world; he holds fast to principle and endures adversity, bears insult and accepts disgrace, and though wronged he does not contend over it — he is capable of accomplishing great things. Such a man of foresight — how could he be summoned here?"

King Ping took this to be Wu She praising his two sons, and at once sent an envoy driving a four-horse chariot, bearing a sealed case with seals and ribbons of office, to go and grant a summons to Zishang and Zixu, permitting them to come. The order read: "We congratulate the two sons that their father She, through loyalty, good faith, kindness, and benevolence, has been delivered from danger and granted release. I, the king, am ashamed within myself for having imprisoned a loyal minister, and ashamed before the feudal lords for the disgrace of it; on the contrary, I now treat She as chancellor of the state, and enfeoff the two sons as lords: Shang is granted the title Lord of Hongdu, and Xu is granted the title Lord of Gai, their fiefs no more than three hundred li apart. Their father has long been held prisoner, grieving and longing for his two sons; therefore I send this envoy to bring and present the seals and ribbons."

Shang said, "For three years our father has been held prisoner; my heart has been cut with grief; food has had no savor for me; I have suffered hunger and thirst; day and night I have been stirred with longing, fearing our father would not live. If only our father may be released, how would I dare covet seal and ribbon?"

The envoy said, "Your father has been imprisoned three years; the king has now graciously pardoned him, and having nothing else with which to reward him, enfeoffs his two sons as lords. A single word from you should settle the matter — what more is there to explain?"

Shang then went in and reported to Zixu, saying, "Our father has by good fortune been spared death; the two of us are made lords; the envoy is at the gate, bearing the seals and ribbons of our enfeoffment as well — you should go and see the envoy."

Zixu said, "Brother, sit calmly a moment — let me divine this for you. Today is the day jiazi; the hour falls on si; the branch injures the day below; the vital forces do not receive one another. The ruler is deceiving his minister; the father is deceiving his son. If we go now we shall meet death outright — what lordship could there be in it?"

Shang said, "It is not that I covet the lordship — I only long to see our father. Even one meeting, and then parting, would be, though I died, as if I had lived."

Zixu said, "Brother, do not go. So long as I am kept alive, our father is safe, for Chu, fearing my courage, will not by its own strength dare to kill him; but if you, brother, mistakenly go, you will surely die and never escape."

Shang said, "The love between father and son, the bond that comes from within — I will go trusting to fortune to see him, and see myself through by it."

Then Zixu sighed and said, "To be put to death together with our father — what would that make clear to the world? If the wrong and the enemy are not removed, the shame and disgrace will only grow greater by the day. Brother, from here you go your way, and from here I make my own decision."

Shang wept and said, "As for my living on — I would be laughed at by the world, growing old at last upon the earth to no purpose; and what would that amount to? Unable to avenge us, I would be a useless thing in the end. You hold both letters and arms within you, and are bold in strategy and plan; the enmity of father and brother, you are the one who can requite it. If I should manage to return, that will be Heaven's protection; and if instead I sink and am buried, that too is what I am glad to accept."

Xu said, "Brother, go then. I will leave without looking back. Do not let yourself be brought to disaster for my sake — though you should regret it after, there would be no overtaking it!"

Then, weeping, Shang took his leave and went off together with the envoy. Chu got hold of Zishang and seized and imprisoned him, and sent men again in pursuit to capture Zixu. Xu then strung his bow, took up his arrows, and left Chu. The men of Chu pursued him and found his wife. She said, "Xu is already gone — three hundred li from here." The pursuers caught up with him in an empty wilderness; Xu then drew his bow and set his arrows, meaning to strike down the pursuers, and the pursuers threw themselves down and fled. Xu said, "Go report to your King Ping: if he wishes his state not to be destroyed, let him release my father and brother; if he does not do this, Chu will become a ruin." The envoy returned and reported this to King Ping. When the king heard it, he at once sent a great army in pursuit of Zixu as far as the river, but lost track of him, and the army returned without capturing him.

Zixu, traveling as far as the great river, looked up to Heaven and walked weeping through the forests and marshes, saying, "The king of Chu is without the Way; he has killed my father and brother. I only wish that, relying on the feudal lords, I may requite this enmity." Hearing that the crown prince Jian was in Song, Xu wished to go to him.

When Wu She first heard that Zixu had fled, he said, "The ruler and ministers of Chu will now suffer from war."

When Shang arrived in Chu and joined his father, the two of them were together put to death in the marketplace.

Wu Yun fled toward Song, and on the road met Shen Baoxu (申包胥), and said to him, "The king of Chu has killed my father and brother — what am I to do about it?" Shen Baoxu said, "Ah! If I were to teach you to take revenge on Chu, that would be disloyal; if I were to teach you not to take revenge, that would be to have no regard for a friend. Go, then — I cannot bring myself to say more." Zixu said, "I have heard that with the enemy of one's father and mother, one does not live under the same Heaven or tread the same earth; with the enemy of one's brothers, one does not share the same region or border; with the enemy of one's friends, one does not dwell in the same neighborhood or hamlet. Now I intend to bring ruin upon Chu, to punish it and wipe away the shame done to my father and brother." Shen Baoxu said, "If you can bring it to ruin, I can preserve it; if you can endanger it, I can secure it." Xu then fled on toward Song.

Duke Yuan of Song had no good faith toward his state, and the people of the state hated him for it. The grandee of the Hua clan plotted to kill Duke Yuan, and the people of the state, together with the Hua clan, thereupon fell into great disorder. Zixu then fled with the crown prince Jian together to Zheng, and the people of Zheng treated them with great courtesy. The crown prince Jian then went on to Jin, where Duke Qing of Jin said, "Since the crown prince is already in Zheng, Zheng trusts the crown prince. If the crown prince can act as an inside agent and bring about the fall of Zheng, I will enfeoff the crown prince with Zheng itself." The crown prince returned to Zheng, but before the plan was accomplished, it happened that he wished to force himself on the wife of one of his own followers; the follower, learning of his plot, reported it to Zheng. Duke Ding of Zheng, together with Zichan, put the crown prince Jian to death.

Jian had a son named Sheng (勝). Wu Yun fled with Sheng toward Wu. On reaching Zhao Pass, the pass officials wished to seize him; Wu Yun thereupon deceived them, saying, "The reason my superior seeks me is a fine pearl. I have already lost it, and am on my way to retrieve it." The pass officials, on this, let him go.

Traveling on with Sheng, with pursuers close behind, he very nearly failed to get away. On reaching the river, there was an old fisherman upon the water, poling his boat upstream from below. Zixu called out to him, saying, "Old fisherman, ferry me across!" He called this out twice. The fisherman wished to ferry him over, but just then someone nearby was watching them, and so he sang out instead: "The sun and moon shine bright, and already they race on,
let us keep our meeting at the ripples by the reeds."

Zixu at once stopped at the ripples by the reeds. The fisherman sang again: "The sun has already set — my heart is heavy with grief;
the moon already races on — why not make the crossing?
The matter grows ever more urgent — what is to be done?" Zixu got into the boat. The fisherman understood his meaning, and ferried him across the thousand-fathom crossing.

Once Zixu had been carried across, the fisherman saw that he had the look of hunger on him, and said to him, "Wait for me here beneath this tree; I will go and fetch food for you." After the fisherman had gone, Zixu grew suspicious of him, and hid himself deep among the reeds. After a while the old man came, carrying wheat-meal rice, dried-fish soup, and a jar of drink, and sought for him beneath the tree, but did not see him; so he sang out, calling: "Man in the reeds, man in the reeds —
are you not a man in dire straits?" He did this twice, and then Zixu came out from among the reeds and answered. The fisherman said, "I saw you had the look of hunger, and went to fetch you food — why should you have any suspicion of me?" Zixu said, "My very life belongs to Heaven; now it belongs to you, elder — how should I dare feel any suspicion?"

When the two men had finished eating and drinking, and Zixu was about to leave, he untied a sword worth a hundred gold pieces and offered it to the fisherman, saying, "This is the sword of my former lord; within it there are seven stars, and its worth is a hundred gold pieces. Let me answer your kindness with this." The fisherman said, "I have heard the law of Chu: whoever captures Wu Xu will be granted fifty thousand piculs of grain and the rank of one who holds the jade tablet — how should I plan to take a sword worth a mere hundred gold pieces?" And so he declined and would not accept it, and said to Zixu, "Go quickly, do not linger, lest you be taken by Chu." Zixu said, "May I ask the elder's surname and courtesy name?" The fisherman said, "Today all is ill-omened confusion — two men marked as bandits have met, I who have ferried across an enemy of Chu. When two such men find each other, understanding is formed in silence — what use is there in a name? You are the man in the reeds, and I am the old fisherman; only do not forget each other, whichever of us gains wealth and rank." Zixu said, "I agree." As he was leaving, he warned the fisherman, saying, "Cover over your jar of drink; do not let it be seen." The fisherman agreed. Zixu had gone only a few steps when he turned to look back, and saw that the fisherman had already overturned his boat and sunk himself into the waters of the river.

Zixu, saying nothing, went on his way toward Wu. Falling ill partway on the road, he begged for food at Liyang. It happened that a woman was beating silk floss on the waters of Lai, with rice in her basket. Zixu came upon her, and said, "Madam, might I have a single meal from you?" The woman said, "I live alone with my mother; at thirty I am still unmarried, and I cannot give out food." Zixu said, "Madam, to relieve a man in desperate straits with a little rice — what harm could there be in it?" The woman, understanding that he was no ordinary man, thereupon granted his request; she opened her basket, served him rice and drink from the jar, and knelt low as she offered it to him. Zixu ate twice and then stopped. The woman said, "You, sir, have a long journey ahead of you — why not eat your fill?" Zixu, having eaten, took his leave, and said again to the woman, "Cover the jar of your drink; do not let it be seen." The woman sighed and said, "Alas! I have lived alone with my mother for thirty years, keeping myself chaste and clear-minded, unwilling to follow after a husband — how should it be fitting that I gave food to a man? In this I have already breached the proper forms; I cannot bear it. Go on your way, sir." Zixu went on, and turning to look back, saw that the woman had already thrown herself into the waters of Lai. Ah! In her chastity and clear-mindedness, in the constancy she held to — was she not, though a woman, the equal of a man!

When Zixu reached Wu, he loosened his hair and feigned madness, went barefoot with his face smeared with mud, and walked begging through the marketplace; the people of the market looked at him, but none recognized him. The next day, the market official of Wu skilled in physiognomy saw him and said, "I have read the faces of many men, but I have never seen one like this — is he not a fugitive minister of some other state?" He then reported to King Liao of Wu, laying out his appearance in full, and said, "You, my king, should summon him." King Liao said, "Bring him in with you."

Prince Guang, hearing of this, secretly rejoiced and said, "I have heard that Chu killed the loyal minister Wu She; his son Zixu is brave and moreover wise — this must be him, come into Wu meaning to avenge his father." In secret he wished to cultivate him as an ally.

The market official then went in together with Zixu to see the king. King Liao marveled at his imposing form: he stood a full zhang in height, his waist measured ten spans around, and the space between his brows was a full chi. King Liao spoke with him for three days, and he never repeated himself in what he said. The king said, "This is a worthy man!" Zixu, knowing the king favored him, on each visit spoke and spoke again, and gradually took on a bold and vigorous manner, little by little telling of his enmity, with a look of urgent grief upon him. King Liao, understanding this, wished to raise an army on his behalf to avenge him.

Prince Guang, who was plotting to kill King Liao, feared that Zixu, growing close to the king, would ruin his scheme, and so slandered him, saying, "When Wu Xu urges an attack on Chu, it is not for the sake of Wu — he only wishes to requite his own private enmity. You, my king, should not make use of him."

Zixu, knowing that Prince Guang intended harm to King Liao, said to himself, "This Guang has designs within the state — it is not yet time to speak to him of outside affairs." He went in to see King Liao and said, "I have heard that the feudal lords do not raise armies and use troops against a neighboring state for the sake of a single commoner." King Liao said, "On what grounds do you say this?" Zixu said, "The feudal lords hold sole charge of government; it is not by acting on impulse, nor by first rescuing an urgent matter, that troops are afterward raised. Now you, great king, who stand upon the state and command its authority, would raise troops for the sake of a single commoner — the principle of it is not right. I truly dare not act as you have commanded." The king of Wu thereupon stopped.

Zixu withdrew and went to plow in the fields, seeking out a brave man to recommend to Prince Guang, wishing by this to win his favor. He then found the brave man Zhuan Zhu (專諸).

Zhuan Zhu was a man of Tangyi. When Wu Xu fled from Chu on his way to Wu, he met him on the road. Zhuan Zhu was at that moment fighting with another man, about to close with his opponent, his fury carrying the force of ten thousand men, altogether impossible to withstand. Yet at a single call from his wife he turned back at once. Zixu, finding this strange, asked him about it: "Why is it that, in the height of your fury, you turned aside your course at the sound of one woman's voice — is there some reason for it?" Zhuan Zhu said, "Look at my bearing — do I really resemble a fool? Why do you speak so meanly of me? To bend beneath one man is surely to rise, in the end, above ten thousand." Zixu then studied his features: a pestle-shaped forehead and deep-set eyes, a tiger's chest and a bear's back — one fierce enough to face any danger. Knowing him for a brave man, he secretly formed a bond with him, meaning to make use of him. When the moment came that Prince Guang had his scheme in hand, Zixu brought Zhuan Zhu forward to him.

Once Guang had obtained Zhuan Zhu, he received him with the courtesies due a guest. Prince Guang said, "Heaven has sent you, sir, to mend the loss at my root." Zhuan Zhu said, "When the former king Yumei died, Liao's succession followed by its proper share. Why then does the prince wish to do him harm?" Guang said, "The former lord Shoumeng had four sons: the eldest was Zhufan, who was my father; the next was Yuji; the next was Yumei; the next was Jizha. Because of Zha's worthiness, when Zhufan was about to die, the succession was passed on, through the eldest in each generation, to reach Jizha in the end. But considering that Jizha was away on a mission to the feudal lords and had not returned, when Yumei died the state stood empty, and the one entitled to succeed was the eldest legitimate line — and the heir of that eldest line is my own person. On what ground, then, should Liao be the one to succeed in his place? My strength is weak and I have no one to aid me; in the midst of managing this affair, only by employing a man of real force can I set my resolve at ease. Even though I should succeed in his place, if the young lord Zha should return from the east, he will not set me aside for it." Zhuan Zhu said, "Why not have a minister close to the king speak of it quietly at the king's side, laying out the former lord's command, so as to hint at your meaning, and let it be known where the state properly belongs? What need is there to privately prepare a swordsman, and so cast away the virtue of the former kings?" Guang said, "Liao has always been greedy and relies on force; he understands the advantage of advancing, but has no eye for yielding and withdrawing. Therefore I seek a man who shares my trouble, wishing to join my strength with his. I only hope that you, sir, will weigh well this meaning." Zhuan Zhu said, "Your words, my lord, are very exposed — what is your intention toward me, the prince, in this?" Guang said, "No — these are words concerning the altars of soil and grain themselves; I, a small man, cannot presume to carry them out on my own, and can only leave my fate in your hands." Zhuan Zhu said, "I ask that you, prince, give the command." Prince Guang said, "The time is not yet right." Zhuan Zhu said, "Whenever one wishes to kill a ruler of men, one must first seek out what he is fond of. What is the King of Wu fond of?" Guang said, "He is fond of fine flavors." Zhuan Zhu said, "What flavor does he relish most?" Guang said, "He is very fond of roasted fish." Zhuan Zhu then went away, and at Lake Tai studied the roasting of fish; in three months he had mastered its flavor, and then sat calmly waiting for the prince's command.

Liao, Year 8 (王僚八年)

In the eighth year, Liao sent Prince Guang to attack Chu, and greatly defeated the Chu army. He then went on to receive the mother of the former crown prince Jian from Zheng; the ruler of Zheng sent Jian's mother off with pearls, jade, hairpins, and earrings, wishing by this to make amends for the fault of having killed Jian.

Liao, Year 9 (王僚九年)

In the ninth year, Wu sent Guang to attack Chu, and took Juchao and Zhongli. The reason the two states came to attack one another was this: at first, a girl of Jialiang, a border town of Chu, and a maiden of a border town of Wu were both gathering mulberry leaves for their silkworms, and quarreled over the mulberry trees along the boundary; the two households then came to blows, and Wu did not prevail. From this the two sides went on attacking each other, until Chu destroyed a border town of Wu. Wu, enraged, therefore attacked Chu, took two of its towns, and withdrew.

Liao, Year 12 (王僚十二年)

In the twelfth year, in winter, King Ping of Chu died. Wu Zixu said to Sheng, Lord of Bai, "Now that King Ping is dead, my purpose is no longer whole! And yet, so long as the state of Chu still stands, what is there for me to grieve over?" Lord Bai said nothing in reply. Wu Zixu sat in his chamber and wept.

Liao, Year 13 (王僚十三年)

In the thirteenth year, in spring, Wu wished to make use of Chu's mourning to attack it; it sent Princes Gaiyu and Zhuyong with troops to besiege Chu, and sent Jizha to Jin, to observe the shifting fortunes of the feudal lords. Chu raised troops and cut off Wu's line of retreat, so that the Wu troops could not return. At this Prince Guang's heart was stirred. Wu Xu, seeing that Guang recognized his opportunity, then urged him, saying, "Now the King of Wu has attacked Chu; his two younger brothers command the troops, and it is not yet known whether fortune or misfortune awaits them. The matter of Zhuan Zhu is now urgent — the moment will not come again, and it must not be let slip." Thereupon the prince went to see Zhuan Zhu and said, "Now my two younger brothers are attacking Chu, and Jizi has not yet returned; at just this moment, if one does not seek, what will one gain? The moment must not be lost. And besides, I, Guang, am the true heir of the throne." Zhuan Zhu said, "Liao may indeed be killed: his mother is old and his son is weak; his brothers are attacking Chu, and Chu has cut off their retreat. Just now Wu is hard-pressed abroad by Chu, and within has no minister of unbending integrity — there is truly nothing that can be done to help him."

In the fourth month, Prince Guang hid armored men in an underground chamber, prepared wine, and invited King Liao. Liao spoke of it to his mother, saying, "Prince Guang has prepared wine and invited me — I trust there will be no unforeseen change in this?" His mother said, "Guang's heart has long been sullen and displeased; he has always worn a look of resentment and grievance — you must not fail to be cautious." King Liao thereupon put on triple armor of tang-leather and iron, and had armed guards drawn up along the road, from the palace gate all the way to the gate of Guang's house; at his mat, to left and right, were all King Liao's own kinsmen, made to sit and stand in attendance, every one of them holding long halberds with crossed shafts. When the wine had gone round and all were merry, Prince Guang pretended to have an ailment of the foot, went into the underground chamber to bind his foot, and had Zhuan Zhu place the sword called Fish-Belly inside a roasted fish and carry it in to serve. When it reached the place before King Liao, Zhuan Zhu split open the roasted fish, and thereupon thrust out the dagger; though the crossed halberd-shafts stood pressed against Zhuan Zhu's own chest, splitting his chest and tearing open his breast, the dagger did not waver, and with it he stabbed King Liao, driving it through his armor to his back. Once King Liao was dead, the men at his side together killed Zhuan Zhu; the assembled men fell into confusion, and Prince Guang sent out his hidden armored men to attack Liao's followers, and destroyed them all. He then set himself up as ruler — this was King Helü (闔閭) of Wu. He then enfeoffed Zhuan Zhu's son, and appointed him a guest minister.

When Jizha, returning from his mission, reached Wu, Helü offered to yield the throne to him. Jizha said, "So long as the former lord's line is not cut off, and the altars of soil and grain are maintained, then he is the ruler — whom should I resent? I will mourn the dead and attend upon the living, and await the mandate of Heaven. It was not I who brought about this disorder; I will follow whoever now stands as ruler — this is the way of those who came before us." He then went and wept at Liao's grave, and returned to his own place, and waited.

Princes Gaiyu and Zhuyong, the two who commanded the troops that had been besieged by Chu, on hearing that Prince Guang had killed King Liao and set himself up as king, thereupon surrendered their troops to Chu, and Chu enfeoffed them at Shu.

The Inner Tradition of King Helü (闔閭內傳)

Helü, Year 1 (闔閭元年)

In the first year of his reign, Helü began to employ the worthy and put the capable to use, to extend kindness and practice generosity, so that he might become known among the lords for benevolence and righteousness. But before benevolence had been extended and generosity practiced, he feared that the people of the state would not rally to him and that the lords would not trust him. So he raised up Wu Zixu (伍子胥) as his Herald (行人), serving him with the courtesy due a guest and taking counsel with him on the government of the state. Helü said to Zixu, "I wish to strengthen my state and become hegemon and true king — how may this be done?" Wu Zixu knelt forward, tears falling, and bowed his head to the ground, saying, "Your servant is a fugitive from the ruin of the state of Chu. My father and elder brother were cast away and abandoned; their bones lie unburied, their spirits receive no blood sacrifice. Bearing my crime and my disgrace I came to entrust my life to the Great King. That I have not been put to death is fortune enough — how should I dare take part in the affairs of government?" Helü said, "Were it not for you, sir, I would not have escaped being a mere driver held on a leash. Now, fortunate enough to receive a single word of instruction from you, I have come to this. Why do you speak midway of advancing and withdrawing?" Zixu said, "Your servant has heard that a minister who counsels and deliberates ought not to remain in a place of danger and ruin — for once his cares are removed and affairs are settled, he is never again kept close by his lord." Helü said, "Not so. Without you I have no one with whom to exhaust my deliberations — how could I let you go? My state lies remote and out of the way, set off in the southeast, hemmed by dangerous passes and dampness, and further troubled by the perils of river and sea. The ruler has no defenses set up; the people have nothing to depend on; granaries and storehouses are not established; the fields and lowlands are not cultivated. What is to be done about this?" Zixu, after a long pause, replied, "Your servant has heard that of the ways of governing a state, giving peace to the ruler and order to the people is the highest of them." Helü said, "By what method does one give peace to the ruler and order to the people?" Zixu said, "Whoever wishes to give peace to his ruler and order to his people, to raise up a hegemony and complete a kingship, and from near at hand to control the distant, must first raise inner and outer walls, set up defenses, fill the granaries, and put the arsenals in order. This indeed is the method." Helü said, "Good. But in building inner and outer walls and raising granaries and storehouses according to the lay of the land — is there also a reckoning by the vapors of Heaven, by which to overawe the neighboring states?" Zixu said, "There is." Helü said, "I entrust the plan to you."

Zixu then had the soil surveyed and the waters tasted, taking Heaven as pattern and Earth as model, and built the great city wall. It measured forty-seven li around, with eight land gates to represent the eight winds of Heaven, and eight water gates to model the eight-fold discernment of Earth. He also built a small inner city wall, ten li around, with three hill-gates; none was opened facing east, so as to cut off the light of Yue. The Chang Gate (閶門) was raised to represent the Gate of Heaven, through which the wind of Changhe passes. The Snake Gate (蛇門) was raised to represent the Door of Earth. Helü wished to break Chu in the west; Chu lay to the northwest, so he raised the Chang Gate to open communication with the vapor of Heaven, and accordingly renamed it also the Gate for Breaking Chu. He wished to annex Great Yue in the east; Yue lay to the southeast, so he raised the Snake Gate to hold the enemy state in check. Wu stands in the chen position, whose sign is the dragon; therefore above the south gate of the small city the eaves were turned back into two salamander-tails, in the likeness of a dragon's horns. Yue stands in the si position, whose sign is the snake; therefore above the great south gate a wooden snake was set, its head turned north and inward, to show that Yue belonged to Wu.

When the inner and outer walls were completed and the granaries and storehouses provided, Helü further had Zixu, Qu Gaiyu (屈蓋餘), and Zhu Yong (燭傭) practice the arts of battle formation, horsemanship, archery, and charioteering — skills not yet put to use. He also asked Gan Jiang (干將) to forge two famous swords. Gan Jiang was a man of Wu who had studied under the same master as Ou Yezi (歐冶子), and both could make swords. Yue had earlier come and presented three swords, which Helü obtained and treasured; for this reason he had the sword-smith make two more: the first called Ganjiang, the second Moye (莫耶). Moye was Gan Jiang's wife.

To make his swords, Gan Jiang gathered the essence of iron from the Five Mountains and the finest gold of the Six Directions. He watched Heaven and observed Earth; yin and yang shone together; the hundred spirits looked down upon him; the vapor of Heaven descended — yet the essence of the gold and iron would not melt and flow, and Gan Jiang could not tell the reason. Moye said, "You are known to the King for your skill at making swords; he set you to make swords, and after three months they are not finished — is there some meaning in this?" Gan Jiang said, "I do not understand the principle of it." Moye said, "The transformation of a spirit-thing must be accomplished through a person. Now in your making of these swords, is it not that you must obtain the right person before they can be completed?" Gan Jiang said, "Long ago, when my master worked at smelting, the gold and iron would not melt; husband and wife together entered the smelting furnace, and only then was the thing completed. Down to later generations, whenever one goes to the mountains to smelt, one dons hempen mourning-cords and rush garments before daring to cast metal upon the mountain. Is it perhaps thus that my making of the sword will not transform?" Moye said, "If the master knew to burn his own body to complete the thing, why should I find it hard?" Thereupon Gan Jiang's wife cut off her hair and pared her nails and cast them into the furnace, and had three hundred boys and girls work the bellows and pile on the charcoal, and the gold and iron then flowed soft. So the swords were completed: the male sword was called Ganjiang, the female Moye; the male bore a tortoise-shell pattern, the female a rippling grain.

Gan Jiang hid the male sword and brought out only the female sword to present it. Helü prized it greatly. Once he had obtained this treasured sword, it happened that an envoy of Lu, Jisun (季孫), came on a diplomatic visit to Wu, and Helü had the grandee in charge of swords present Moye to him. Jisun drew the sword, and in the middle of its edge there was a nick as large as a millet grain. He sighed and said, "How fine a sword! Even the craftsmen of the great states above could not surpass it! Yet — when this sword was completed, Wu was to become hegemon; with a nick in it, Wu will perish instead. Much as I admire it, how could I accept it?" He did not accept it, and departed.

Having treasured Moye, Helü further gave orders within the state to make golden hooks, proclaiming, "Whoever makes a fine hook shall be rewarded with a hundred measures of gold." Those in Wu who made hooks were very many. But there was a man who, coveting the King's rich reward, killed his own two sons and used their blood to consecrate the metal, and so completed two hooks, which he presented to Helü, going to the palace gate to seek his reward. The King said, "Many make hooks, yet you alone come to seek reward — how does yours differ from the hooks of the many other craftsmen?" The hook-maker said, "In making my hooks, out of covetousness I killed my two sons, and with their blood consecrated the making of the two hooks." The King then held up all the hooks together to show him, saying, "Which ones are they?" The King's hooks were very many, all alike in form, and the man could not tell which were his. Thereupon the hook-master called out to the hooks, calling his two sons by name: "Wuhong! Huji! I am here — the King does not know your spirit-power." As soon as the words left his mouth, the two hooks together flew and fastened themselves upon their father's breast. The King of Wu was greatly astonished and said, "Ah! I have truly wronged you." He then rewarded him with a hundred measures of gold, and ever after wore the hooks upon his person, never apart from them.

In the sixth month, when Wu was about to use troops, it happened that Bo Xi (白喜) of Chu came fleeing to Wu. The King of Wu asked Zixu, "What sort of man is Bo Xi?" Zixu said, "Bo Xi is the grandson of Bo Zhouli (白州犁) of Chu. King Ping put Zhouli to death, and Xi thereupon fled the state; hearing that your servant was in Wu, he has come here." Helü said, "Of what crime was Zhouli guilty?" Zixu said, "Bo Zhouli was the Left Minister (左尹) of Chu, styled Xi Wan (郤宛). He served King Ping, and King Ping favored him, often talking with him the whole day through and taking meals with him at court. Fei Wuji (費無忌) watched this and grew jealous, and so said to King Ping, 'That the King loves and favors Wan is known to the whole state — why not go once to Wan's house for a feast, to show the assembled ministers your regard for him?' King Ping said, 'Good.' So wine was set out at the house of Xi Wan. Wuji instructed Wan, saying, 'King Ping is fierce and bold and fond of arms — you must array your troops before the hall and at the gate and courtyard.' Wan trusted his words and did so accordingly. When King Ping arrived he was greatly startled and said, 'What is this that Wan is doing?' Wuji said, 'It looks very much like a fear of usurpation and murder — the King should hasten away from here! The matter cannot yet be known.' King Ping was greatly enraged, and thereupon put Xi Wan to death. When the lords of the states heard of it, none failed to sigh over it. Xi, hearing that your servant was in Wu, has therefore come. I ask that you receive him."

Helü received Bo Xi and asked him, "My state lies remote and out of the way, bordering the sea in the east. I have heard, from the side, that your forebear met with the violent rage of Chu and the slandering mouth of Fei Wuji. Not accounting my state too far, you have come all this way — what will you teach me?" Xi said, "I am a fugitive lost from the state of Chu; my forebear was without fault, yet met with violent execution unjustly. Your servant has heard that the Great King took in Wu Zixu in his extremity of distress, and so, not accounting a thousand li too far, I have come to entrust my life to you. I only ask that the Great King grant that I may serve unto death." Helü was moved with pity for him, made him a grandee, and took counsel with him on the affairs of state.

At a banquet, the Wu grandee Bei Li (被離) took the occasion to ask Zixu, "What have you seen in him, that you trust Xi?" Zixu said, "My grievance is the same as Xi's. Have you not heard the song upon the river: 'Those who share sickness pity one another; those who share sorrow rescue one another'? Startled birds in flight gather and follow one another; the waters below the rapids flow on together as one; the horse of the north stands facing the north wind; the swallow of Yue delights in facing the sun. Who does not love what is close to him, and grieve for what he longs for?" Bei Li said, "What you say looks only to the outward form — is there no inward judgment by which to settle the doubt?" Zixu said, "I see none." Bei Li said, "As I observe Xi's manner, he has the gaze of a hawk and the gait of a tiger — a nature bent on seizing credit and given to killing at will. He cannot be made intimate." Zixu did not think his words right, and continued to serve the King of Wu together with him.

Helü, Year 2 (闔閭二年)

In the second year, the King of Wu, having earlier killed King Liao, was now troubled that Prince Qingji (慶忌) remained among the neighboring states, fearing he might join the lords together and come to attack. He asked Zixu, "In the affair of Zhuan Zhu long ago, you served me generously. Now I hear that Prince Qingji is scheming among the lords of the states; my food has no savor and my bed gives me no rest — I lay this matter upon you."

Zixu said, "Your servant is disloyal and without proper conduct, having plotted with the Great King against King Liao within a private chamber; now to plot further against his son — I fear this may not be the will of August Heaven."

Helü said, "Long ago King Wu campaigned against the tyrant Zhou, and afterward killed Wu Geng; yet the people of Zhou bore no look of resentment for it. If we deliberate in like manner now, how can this be against Heaven?"

Zixu said, "Your servant serves the sovereign King and means to see the succession of Wu secured — what further should I fear? The man I have in mind is a man of humble station. I wish to follow through with a plan using him."

The King of Wu said, "What troubles me is that my enemy has the strength of ten thousand men — how could a man of humble station succeed in a plot against him?"

Zixu said, "It is precisely a man of humble station whose scheme carries the strength of ten thousand men."

The King said, "Who is he? Tell me his name."

Zixu said, "His surname is Yao, his name Li. Your servant once saw him humble the mighty warrior Jiaoqiu Xin."

The King said, "How did he humble him?"

Zixu said, "Jiaoqiu Xin (椒丘訢) was a man from along the eastern sea. Sent by the King of Qi as an envoy to Wu, he passed the ford at Huai and wished to water his horses there. The ford-officer said, 'There is a spirit in the water; whenever it sees a horse it comes out and harms it. Do not water your horses here, my lord.' Xin said, 'Where a mighty warrior stands his ground, what spirit would dare to interfere?' So he had his attendants water the horses at the ford, and the water-spirit indeed seized his horse, and the horse sank under. Jiaoqiu Xin flew into a great rage, bared his arms, took up his sword, and went down into the water to seek battle with the spirit. Only after several days did he emerge, having lost one eye. He then went on to Wu, where he attended the funeral of a friend. Relying on his valor in having fought the water-spirit, at the funeral gathering he treated the officers and grandees with contempt, his words arrogant and disrespectful, carrying an air that trampled on others. Yao Li (要離) sat facing him at the gathering. The whole company could not bear his overflowing insolence, and at that Yao Li rebuked Xin, saying, 'I have heard that when a mighty warrior does battle: fighting the sun, he does not shift the gnomon's shadow; fighting spirits and ghosts, he does not turn on his heel; fighting men, he does not raise his voice. He goes forth living and returns dead sooner than accept disgrace. Now you fought a spirit in the water, lost your horse and your control of it, and further suffered the affliction of a lost eye — your body maimed though your name is "brave," this is what a true warrior would be ashamed of. Not to have lost your life to the enemy, yet to cling so to your life, and still put on an arrogant face before me!' At this Jiaoqiu Xin, worsted by the reproach, felt resentment and rage rise together, and that very night went to attack Yao Li. Now Yao Li, upon leaving the gathering and returning home, warned his wife, saying, 'I have shamed the mighty warrior Jiaoqiu Xin at a great household's funeral; his lingering resentment is thick and burning — he is sure to come tonight. Be careful not to shut our gate.' At night, Jiaoqiu Xin indeed went there. Seeing the gate not shut, he mounted the hall unchallenged; entering the chamber, he found no one on guard; Yao Li lay sprawled with his hair loose, fearing nothing. Xin then took his sword in hand and seized Yao Li by the hair, saying, 'You have three faults deserving of death — do you know them?' Li said, 'I do not know them.' Xin said, 'You shamed me before the great household's crowd — that is one death. Returning home you did not shut your gate — that is a second death. Lying down you kept no watch or guard — that is a third death. You have committed three faults deserving death; you can have no cause for resentment.' Yao Li said, 'I have no three faults deserving death; rather you have three shames of unworthiness — do you know them?' Xin said, 'I do not know them.' Yao Li said, 'I shamed you before a crowd of a thousand men, and you dared not answer back — that is one unworthiness. Entering my gate you gave no cough of warning, mounting the hall you made no sound — that is a second unworthiness. Now, having drawn your sword and seized me by the hair with your hand, only now do you dare speak boldly — that is a third unworthiness. You have three unworthinesses, yet you would overawe me — is this not contemptible?' At this Jiaoqiu Xin cast down his sword and sighed, saying, "In my valor, no man has ever dared to look askance at me — yet Yao Li surpasses me. This is a mighty warrior of the realm." Your servant, hearing of Yao Li in this way, has truly come to know of him."

The King of Wu said, "I am willing to receive him at a banquet and await him there."

Zixu then went to see Yao Li and said, "The King of Wu has heard of your lofty righteousness and wishes only to receive you in audience." So Yao Li went together with Zixu to see the King of Wu.

The King said, "What sort of man are you?" Yao Li said, "Your servant is a man from a thousand li east of this state, slight in build and without strength — facing the wind I stagger, with the wind at my back I am blown flat. Yet if the Great King has a command, how should your servant dare not exert his utmost strength!" In his heart the King of Wu thought ill of Zixu for putting forward such a man, and for a long while sat silent, saying nothing. Yao Li then came forward and said, "Does the Great King suffer over Qingji? Your servant can kill him." The King said, "Qingji's valor is known throughout the world. His sinews and bones are firm and forceful; ten thousand men could not withstand him. Running, he catches fleeing beasts; with his hand he seizes flying birds; his bones seem to soar and his flesh to fly — striking his knee he covers several hundred li. I once pursued him along the river; a team of four horses at full gallop could not catch him; shooting at him in the dark, striking by sound alone, no arrow could hit him. Your strength now is not equal to his." Yao Li said, "If the King is resolved on this, your servant can kill him." The King said, "Qingji is a man of clear wisdom; he has taken refuge among the lords in his extremity, and does not rank below the officers of the various states." Yao Li said, "Your servant has heard: to find comfort in the happiness of wife and children, and not exhaust one's duty in serving one's lord, is not loyalty; to cherish the love of one's household, and not remove the ruler's affliction, is not righteousness. Your servant will feign a crime and flee as a fugitive; I ask that the King put my wife and children to death and cut off my right hand — then Qingji will surely trust me." The King said, "Agreed."

Yao Li then feigned a crime and fled as a fugitive; the King of Wu took his wife and children and had them burned and cast away in the marketplace.

Yao Li then fled among the various lords, spreading words of grievance, making it known throughout the realm that he was innocent. He then went to Wei to seek an audience with Qingji. Seeing him, he said, "Helü is without the Way, as the prince well knows. Now he has put my wife and children to death, burned them in the marketplace, and had me condemned though innocent. I know the true state of affairs within Wu; I wish to rely on the prince's valor — Helü can be taken. Why not go east with me to Wu?" Qingji trusted his scheme.

Three months later, having drilled and selected his troops, Qingji set out for Wu. As they were crossing the river, at midstream, Yao Li — being slight of strength — took a seat upwind of him, and using the force of the wind, hooked Qingji's cap with a spear-point, then, riding with the wind, stabbed him. Qingji turned and struck at him, thrusting his head under the water three times, then set him upon his knee, saying, "Ha! A mighty warrior of the realm indeed! And you dare to lay a blade upon me!" His attendants wished to kill Yao Li, but Qingji stopped them, saying, "This is a mighty warrior of the realm. How could one, in a single day, kill two of the realm's mighty warriors?" He then charged his attendants, saying, "Let him be sent back to Wu, to mark his loyalty." And then Qingji died.

Yao Li, having crossed and arrived at Jiangling, was struck with grief and would go no further. His attendants said, "My lord, why do you not go on?" Yao Li said, "To have killed my wife and children in order to serve my lord — this is not benevolence. To have killed, on behalf of a new lord, the son of a former lord — this is not righteousness. To hold death in high regard, and not to prize a lack of righteousness — this is the true measure. Now, if I cling to life and abandon right conduct, that too is not righteousness. A man who bears these three evils and yet stands in the world — with what face could I look upon the officers of the realm?" Having spoken, he cast himself into the river; before he had drowned, his attendants pulled him out. Yao Li said, "Can I truly be allowed not to die?" His attendants said, "My lord, do not yet die — wait for your rank and stipend." But Yao Li then cut off his own hands and feet, and fell upon his sword and died.

Helü, Year 3 (闔閭三年)

In the third year, Wu was about to campaign against Chu but had not yet set out. Wu Zixu and Bo Xi said to one another, "We serve the King by cultivating men of talent and laying out plans and strategies of benefit to the state, and the King intends by this to campaign against Chu. Yet he issues his order and then makes excuses, with no real intention of raising an army — what is to be done?"

After a while, the King of Wu asked Zixu and Bo Xi, "I wish to send out troops under the command of you two — what say you?"

Zixu and Bo Xi replied, "Your servants are willing to receive the command."

But the King of Wu, reckoning inwardly that the two men both bore grievances against Chu, deeply feared that they would take the army only to destroy and ruin it recklessly. He climbed a terrace, faced the south wind, and gave a long whistling cry; after a while he sighed, and none among his ministers understood the King's mind. Zixu, sensing deeply the King's indecision, then recommended Sunzi to the King.

Sunzi (孫子), whose personal name was Wu (武), was a man of Wu, skilled in the art of war. He lived in seclusion, withdrawn from the world, and no one knew of his ability. Zixu, however, with clear discernment, knew that Sunzi could turn back chariots and dissolve an enemy's strength; so once, in discussing military matters with the King of Wu, he recommended Sunzi seven times over. The King of Wu said, "Zixu, on the pretext of putting forward a worthy officer, only wishes to advance himself."

Yet he still summoned Sunzi and questioned him on the art of war; each time Sunzi expounded a chapter, the King could not help but praise it aloud, and was greatly delighted in his heart. He asked, "Might the art of war be tested on a small scale?" Sunzi said, "It may — it can be tested in a small way on the women of the rear palace." The King said, "Agreed." Sunzi said, "Let me have two of the Great King's favored consorts to serve as company commanders, each to lead one company." He had three hundred women all don armor and helmets, take up swords and shields, and stand in ranks; he instructed them in military regulations — advancing and withdrawing to the drum, wheeling left and right — and made them understand the prohibitions. He then gave the order: "At the first drum, all rise together; at the second drum, take up arms and advance; at the third drum, form battle order." At this the palace women all covered their mouths and laughed. Sunzi then personally took up the drumstick and beat the drum himself, and thrice gave the order and five times repeated it, but the laughter continued as before. Sunzi looked round at the women, and the laughter went on without stopping. Sunzi flew into a great rage; both his eyes suddenly opened wide, his voice like a startled tiger's roar, his hair standing up to lift his cap, the cords beside his neck snapping. He turned and said to the officer of the law, "Bring the axe and block." Sunzi said, "When the regulations are not made clear and the orders not made trustworthy, that is the general's fault. But once the regulations have been made clear, and the order given three times and repeated five times, if the soldiers still do not carry it out, that is the fault of the soldiers. What does military law prescribe?" The officer of the law said, "Execution." Wu then ordered the execution of the two company commanders — who were none other than the King of Wu's own favored consorts. The King of Wu, watching from a terrace, saw his two beloved consorts about to be beheaded, and sent a messenger racing down with an order: "I now know that the general is skilled in the use of troops. But without these two consorts my food has no savor — I ask that they not be executed." Sunzi said, "Your servant, having already received the command to be general, and the general's law being in force within the army, though the ruler has an order, your servant does not accept it." Sunzi then again waved the drum, and at every advance and withdrawal, left and right, the wheeling was exact to the compass and square, and none dared so much as blink; the two companies were silent, and none dared even to look about. He then reported to the King of Wu, saying, "The troops are now well-ordered; I ask the King to observe them. Whatever use you wish to put them to, even sending them into fire or water would present no difficulty, and with them the realm may be settled." The King of Wu was suddenly displeased and said, "I know, sir, that you are skilled in the use of troops; though it might serve to make me hegemon, yet there is nowhere I can put it to use. Let the general disband the troops and return to his lodging; I do not wish to proceed." Sunzi said, "The King only delights in the words of it, and does not put its substance to use."

Zixu remonstrated, saying, "Your servant has heard that arms are an inauspicious matter and cannot be tested for nothing. Thus for one who conducts warfare, if punitive campaigns are never carried out, the way of arms is never made clear. Now the Great King reverently sets his heart on seeking men of talent, wishing to raise arms to punish the violent state of Chu, to become hegemon over the realm and hold the lords in awe — if not with Sun Wu as general, who else could cross the Huai and the Si, and fight a thousand li away?" At this the King of Wu was greatly pleased, and so sounded the drums to assemble the army, gathering it to attack Chu. Sunzi served as general; he took Shu, and killed the two fugitive Wu generals, the princes Gaiyu and Zhu Yong. When it was proposed to press on into Ying, Sun Wu said, "The people are worn out; it is not yet possible — we cannot count on it."

When Chu heard that Wu had made Sunzi, Wu Zixu, and Bo Xi its generals, the state of Chu was troubled by it, and the assembled ministers all bore resentment, all saying that Fei Wuji had slandered and brought about the deaths of Wu She and Bo Zhouli, and that now Wu was invading its borders, its raiders never ceasing — the assembled ministers of Chu faced a crisis that might break at any morning. At this the Marshal Cheng (司馬成) said to Zichang (子常), "As for the Grand Tutor Wu She and the Left Minister Bo Zhouli, no one in the state knew of any crime of theirs; yet you, my lord, together with the King plotted their execution, and slander has flowed through the state ever since, its talk unceasing down to this very day — truly it is a source of confusion. I have heard that even a benevolent man who kills someone to cover over slander would still refrain from doing so. Now you, my lord, have killed men and thereby stirred up slander within the state — is this not strange indeed? As for Fei Wuji, he is Chu's slandering mouth; the people know nothing of his faults. Now, having wrongfully killed three worthy officers, you have tied a knot of enmity with Wu, within wounding the hearts of loyal ministers, and without being laughed at by neighboring states. Moreover, the households of Xi and Wu have fled to Wu, and Wu now newly has Wu Yun and Bo Xi, holding their power and sharpening their resolve, bound in a pact of vengeance against Chu. Thus the troops of a mighty enemy daily terrify the state of Chu, and should trouble come, you yourself, my lord, will be in danger. Now the wise man removes slander to secure his own safety; the foolish man accepts flattery and thereby brings about his own ruin. Now that you, my lord, have accepted slander, the state is thereby endangered." Zichang said, "This was the fault of times past — how should I dare not consider it?" In the ninth month, Zichang together with King Zhao put Fei Wuji to death, and utterly wiped out his clan, and thereupon the slander within the state ceased.

The King of Wu had a daughter, Tengyu (滕玉). While he was occupied with plans to campaign against Chu, he joined his lady and his daughter at a meal of steamed fish; the King tasted half of it first and then gave the rest to his daughter. The daughter, angered, said, "The King fed me fish he had already eaten from — he has disgraced me, and I will not endure to go on living." And she killed herself. Helü, grieved by this, buried her west of the capital at the Chang Gate. Outside the tomb a pool was dug and earth heaped up; the outer coffin was made of patterned stone, with layered timber-ends (題湊) forming the burial chamber; golden tripods, jade cups, silver goblets, and pearl-sewn robes — all such treasures were sent along to accompany his daughter. He then had a white crane danced through the marketplace of Wu, and had the ten thousand people follow to watch it; then he had young men and women, together with the crane, all pass into the passage-gate of the tomb, and thereupon sprang the mechanism to seal it shut. To kill the living in order to send off the dead — the people of the state condemned him for it.

The sword Zhanlu (湛盧), abhorring Helü's lack of the Way, departed of its own accord and went forth, traveling by water to Chu.

King Zhao of Chu, waking from sleep, found the sword of the King of Wu, Zhanlu, lying upon his bed. King Zhao did not know how it had come there, and so summoned Fenghuzi (風湖子) and asked him, "I woke from sleep and found a treasured sword; I do not know its name — what sword is this?" Fenghuzi said, "This is called the sword Zhanlu." King Zhao said, "How do you know this?" Fenghuzi said, "Your servant has heard that the King of Wu obtained three treasured swords presented to him by Yue: the first called Yuchang (魚腸, Fish-Gut), the second Panying (磐郢), the third Zhanlu. The Yuchang sword has already been used to kill King Liao of Wu; Panying was sent to accompany his dead daughter; and now Zhanlu has come into Chu." King Zhao said, "Why is it that Zhanlu left?" Fenghuzi said, "Your servant has heard that King Yuanchang of Yue (越王元常) had Ou Yezi forge five swords and show them to Xue Zhu (薛燭). Zhu, in response, said: 'The sword Yuchang goes against reason and is not compliant — it should not be worn; the vassal will use it to kill his lord, the son will use it to kill his father.' And so it was that Helü used it to kill King Liao. 'One is named Panying, also called Haocao (豪曹) — a lawless thing, of no benefit to men.' And so it was sent to accompany the dead. 'One is named Zhanlu — the finest essence of the five metals, the very spirit of the great sun, lodging vapor and harboring numen within it; when it comes forth it has spirit-power, and he who wears it has authority, able to turn back chariots and repel an enemy. Yet if the lord of men harbors a scheme against reason, this sword will of itself depart — for it departs from one without the Way to go to one who has the Way.' Now the King of Wu is without the Way, having killed his lord and plotted against Chu — and so Zhanlu has come into Chu." King Zhao said, "What is its worth?" Fenghuzi said, "Your servant has heard that when this sword was still in Yue, there was a guest who offered to pay its price: villages with markets, thirty of them; fine horses, a thousand head; and cities of ten thousand households, two of them. And that was for only one of the swords. Xue Zhu, in response, said: 'The mountain of Chijin (赤堇) now has no more clouds over it; the stream of Ruoye (若耶) is deep and cannot be fathomed; the assembled spirits have ascended to Heaven, and Ou Ye is dead. Though one were to empty a whole city's weight in gold, though pearls and jade filled a river, still this treasure could not be obtained — how much less could villages with markets, a thousand fine horses, and cities of ten thousand households be worth speaking of?'" King Zhao was greatly delighted, and thereupon kept it as a treasure.

When Helü heard that Chu had obtained the sword Zhanlu, he grew enraged over this, and sent Sun Wu, Wu Xu, and Bo Xi to campaign against Chu. Zixu secretly had it proclaimed within Chu, saying, "If Chu employs Ziqi (子期) as general, we will be able to capture and kill him; if Zichang commands the troops, we will withdraw." When Chu heard this, it accordingly employed Zichang and withdrew Ziqi. Wu took the two cities of Liu and Qian.

Helü, Year 5 (闔閭五年)

In the fifth year, the King of Wu, because Yue had not followed him in campaigning against Chu, turned south to campaign against Yue. King Yuanchang of Yue said, "Wu does not keep faith with the covenant of former days; it abandons a state that paid it tribute and gifts, and destroys its own friend and kin." Helü did not think his words right, and thereupon campaigned against Yue, and broke through Zuili (檇里).

Helü, Year 6 (闔閭六年)

In the sixth year, King Zhao of Chu sent Prince Nangwa (公子囊瓦) to campaign against Wu, in retaliation for the affair of Qian and Liu. Wu sent Wu Xu and Sun Wu to strike him, and they laid siege to him at Yuzhang (豫章). The King of Wu said, "I wish to press the advantage and enter the capital of Chu, to break its city of Ying — if you cannot enter Ying, what merit will you two have achieved?"

Thereupon they besieged the Chu army at Yuzhang and utterly defeated it. They then laid siege to Chao (巢) and took it, capturing the Chu prince Fan and bringing him back as a hostage.

Helü, Year 9 (闔閭九年)

In the ninth year, the King of Wu said to Zixu and Sun Wu, "At first you said Ying could not be entered — how does it stand now, in the event?" The two generals said, "In warfare, one relies on borrowed victories to build up one's authority; it is not the constant way of victory." The King of Wu said, "What do you mean by that?"

The two generals said, "As a military power, Chu is the mightiest enemy under Heaven. Should your servants now contend against it in battle, of ten we would lose nine and keep only one — and that the King should enter Ying is a matter of Heaven; your servants dare not promise it as certain." The King of Wu said, "I wish to strike Chu again — how may this be done with success?" Wu Xu and Sun Wu said, "Nangwa is covetous and has committed many offenses against the lords of the states, and Tang and Cai bear him grudges. If the King must campaign, win over Tang and Cai — what grudge could remain against you?" The two generals continued, "Long ago, Duke Zhao of Cai (蔡昭公) came to court at Chu, having two fine fur robes and two fine girdle-pendants; he presented one of each to King Zhao. The King wore them when he held court. Duke Zhao himself wore the remaining one of each. Zichang desired them; Duke Zhao would not give them up, and Zichang detained him for three years, not letting him return to his state. Duke Cheng of Tang (唐成公) also came to court at Chu; he had two patterned horses. Zichang desired them; the duke would not give them up, and he too was detained for three years. The men of Tang and Cheng plotted together, and following the duke's attendants, asked for the horses in order to ransom Duke Cheng; they plied the attendants with wine, made them drunk, stole the horses, and presented them to Zichang, whereupon Zichang released Duke Cheng to return to his state. The assembled ministers reviled him, saying, 'Because of one horse our lord confined himself for three years — we should reward the merit of those who stole the horses.' From this Duke Cheng constantly thought of avenging himself upon Chu, and ruler and ministers alike never ceased to speak of it. When the people of Cai heard of this, they too firmly resolved to present the robes and pendants to Zichang, and the Marquis of Cai was able to return home. He went to Jin to lodge his complaint, offering Ziyuan and the heir apparent as hostages, and asked Jin to campaign against Chu. Hence it is said: win over Tang and Cai, and Chu may be campaigned against."

The King of Wu thereupon sent envoys to say to Tang and Cai, "Chu has behaved without the Way, cruelly killing the loyal and the good, encroaching upon the lords of the states, and bringing distress and disgrace upon you, my two lords. I wish to raise troops and campaign against Chu; I ask that you two lords join in the plan." The Marquis of Tang sent his son Qian as hostage to Wu, and the three states together plotted to campaign against Chu. They stationed their troops at the bend of the Huai, and from Yuzhang faced Chu in battle array across the Han River. Zichang then crossed the Han and drew up his lines, from Xiaobie Mountain to Dabie Mountain. Three times he found himself at a disadvantage, and, knowing he could not advance, wished to flee. Shi Huang (史皇) said, "Now Zichang, without cause, together with the King has killed three loyal ministers; Heaven's calamity now descends — it is the King's own doing." Zichang made no reply.

In the tenth month, the two armies of Chu drew up in battle order at Boju (柏舉). Helü's younger brother Fugai (夫概) rose at dawn and requested of Helü, "Zichang is unbenevolent, covetous, and sparing of kindness; none among his subordinates has the will to die for him. If we press him now, we are sure to break him." Helü would not permit it. Fugai said, "What is called 'a subject carrying out his own resolve without waiting for a command' — this is what is meant by it." He then attacked Zichang with his own contingent of five thousand men. Zichang was utterly defeated and fled, taking refuge in Zheng; the Chu army fell into great confusion, and the Wu army pressed the advantage and thoroughly broke the Chu forces. Before the men of Chu had finished crossing the Han, it happened that they stopped to eat; Wu, taking advantage of this, pressed on and defeated them, hemming them in at Yongzhi (雍滯). After five battles, Wu reached straight to Ying.

The King of Chu, pursued by the raiders of Wu, fled forth — surely, it seemed, to his ruin — and together with his younger sister Ji Mi (季芊) went out between the He and the Sui rivers. The Chu grandee Yin Gu (尹固) shared a boat with the King and went with him.

The army of Wu then entered Ying, seeking King Zhao. The King waded across the Sui, crossed the river, and entered the Yunzhong marshes (雲中). At dusk they lodged for the night; a band of bandits attacked them, striking at the King's head with a halberd. The grandee Yin Gu shielded the King, taking the blow upon his own back, and was struck in the shoulder. The King, in fear, fled to Yun (鄖). The grandee Zhong Jian (鍾建) carried Ji Mi on his back and followed.

The Lord of Yun, Xin (鄖公辛), was greatly delighted to have received King Zhao and wished to restore him; but his younger brother Huai (懷) was enraged and said, "King Zhao is my enemy!" and wished to kill him. He said to his elder brother Xin, "Long ago King Ping killed our father; if I kill his son, is that not fitting?" Xin said, "When a ruler punishes his own subject, who would dare take it as a cause for revenge? To take advantage of another's misfortune is not benevolence; to destroy a lineage and abolish its sacrifices is not filial piety; to act in a way that brings no good name is not wisdom." But Huai's rage was not dispelled. Xin then secretly, together with his youngest brother Chao (巢), fled with the King to Sui (隨).

The Wu troops pursued them, and said to the ruler of Sui, "Among the descendants of the House of Zhou who dwelt upon the Han River, Chu has exterminated them. It might be said that Heaven, in requital for this calamity, has now visited punishment upon Chu — why then does the lord of Sui hold him so precious? What crime has the House of Zhou committed, that you should hide its enemy? If you can deliver up King Zhao, this will be a weighty kindness indeed." The ruler of Sui divined concerning King Zhao and the King of Wu and found it inauspicious, and so declined the King of Wu's demand, saying, "Sui is now remote and small, closely bordering on Chu; it is Chu indeed that has preserved us. We have a covenant, unaltered to this day. Were we now, in his time of difficulty, to abandon him? Let Chu now be at peace and settled, and how should we dare not obey your command?" The Wu army thought his words reasonable, and thereupon withdrew.

At this time, though the grandee Ziqi had fled together with King Zhao, he secretly struck a bargain with the army of Wu, wishing to hand King Zhao over to them. When the King heard of this he was able to escape harm. He then cut out Ziqi's heart, and with it sealed a covenant with the ruler of Sui, and thereupon departed.

The King of Wu entered Ying and remained there, halting his advance. Wu Xu, unable to obtain King Zhao, then dug open King Ping's grave, drew out his corpse, and flogged it three hundred times; he trod upon its belly with his left foot and gouged out its eyes with his right hand, reviling it, saying, "Who was it that let you use a slandering, flattering mouth to kill my father and elder brother? Was this not a monstrous wrong?" He then had Helü take King Zhao's consort as his own wife, and had Wu Xu, Sun Wu, and Bo Xi likewise take as wives the wife of Zichang and the wife of Marshal Cheng, so as to disgrace the ruler and ministers of Chu.

Then Wu led its army to strike Zheng, for Duke Ding of Zheng had earlier killed the heir apparent Jian and pressed hard upon Zixu. Because of this, Duke Ding of Zheng was greatly afraid, and so proclaimed within his state, "Whoever can turn back the army of Wu, I will divide the state with him and rule it jointly." The son of a fisherman answered the summons, saying, "Your servant can turn it back. Without using a foot of weapon or a peck of grain, I need only get a single oar and go singing upon the road, and the army will turn back at once." The duke then gave the fisherman's son an oar. As Zixu's army was about to arrive, he stood in the road, knocked the oar, and sang: "The man in the reeds." He did this twice over. When Zixu heard it he was startled and greatly astonished, and said, "Who is it that speaks these words with me — who might you be, sir?" The man said, "I am the son of the fisherman. My ruler, in his fear, has proclaimed within the state: whoever can turn back the army of Wu, he will divide the state with him and rule it jointly. Your servant, remembering that my late father once met with you upon the road, now on your account beg for the state of Zheng." Zixu sighed and said, "How sorrowful! I received the kindness of your late father, and through it came to reach this place. Vast and blue is Heaven above — how should I dare forget it?" At this he then released the state of Zheng from attack, turned his army back to hold Chu, and pressed all the more urgently, day by day, to find where King Zhao was.

Shen Baoxu (申包胥), who had fled and was hiding in the mountains, heard of this, and sent a man to say to Zixu, "Is your revenge not perhaps too extreme? You were once a subject of King Ping, and faced north to serve him. Now, in this disgrace of desecrating his corpse — is this not the very extremity of departing from the Way?" Zixu said, "Give my apology to Shen Baoxu for me, and say: the sun sets and the road is long, and so I have acted against natural order, going against the Way upon my road."

Shen Baoxu, knowing there was no changing this, then went to Qin to beg for its rescue of Chu. He galloped by day and hastened by night until the soles and heels of his feet split open; he tore his robes to bind his knees, and stood propped like a crane, weeping in the court of Qin for seven days and seven nights, his voice never ceasing. Duke Huan of Qin was habitually given over to drink and paid no heed to the affairs of state. When Shen Baoxu had finished weeping, he sang: "Wu has acted without the Way — a great boar, a long serpent — devouring the states above, wishing to possess the whole realm; its government has now set out from Chu. My lord has gone forth into the wilds and marshes, and has sent me to report the urgency." Thus he continued for seven days. Duke Huan was greatly astonished, and said, "That Chu should have so worthy a minister as this — and yet Wu still wishes to destroy it! I have no minister like this one; my own ruin cannot be far off." And for him he recited the ode "No Garments," which runs:

How can it be said we have no robes?
I will share my cloak with you.
The King is raising his troops —
I will share your enmity.

Baoxu said, "Your servant has heard that a cruel and perverse nature is never satisfied — does Your Majesty not fear the troubles that may yet arise along the borders of neighboring states? While Wu's conquest is not yet settled, Your Majesty might well take a share for himself. But if Chu is truly destroyed, what profit is that to Qin? It would only mean the loss of a neighboring lord's land as well. I beg Your Majesty, by his numinous power, to preserve Chu, and generation after generation we will serve you." The Earl of Qin sent word declining him, saying, "I have heard your plea. Go now to your lodging, and I will consider it and tell you my answer." Baoxu said, "My lord now lies in the wilds, without so much as a den to hide in — how dare I go and rest in comfort?" He stood once more in the courtyard, leaned against the wall, and wept, his voice never ceasing day or night, no water passing his lips. The Earl of Qin, moved to tears on his account, at once sent out an army and saw him off.

Year 10 (闔閭十年)

In the tenth year of Helü's reign, before the army of Qin had set out, King Yunchang of Yue, resentful that Helü had broken his forces at Zuili, raised troops and attacked Wu. With Wu's army away in Chu, the men of Yue struck by stealth and raided the state.

In the sixth month, Shen Baoxu arrived with the army of Qin. Qin had sent its princes Zipu and Zihu at the head of five hundred chariots to rescue Chu and strike Wu. The two princes said, "We do not yet know the roads of Wu." They had the army of Chu go forward first to give battle to Wu, and then joined it, and together they inflicted a great defeat on Fugai.

In the seventh month, the Marshal of Chu, Zicheng, and the Qin prince Zipu, held their ground against the king of Wu, while secretly sending a detachment to attack Tang and extinguish it. Wu Zixu remained long in Chu searching for King Zhao, and would not leave.

Fugai's army, defeated, withdrew. In the ninth month he slipped back to Wu in secret and set himself up as king of Wu. When Helü heard of it, he broke off from the Chu campaign, meaning to kill Fugai; Fugai fled to Chu, and King Zhao enfeoffed him at Tangxi. Helü then returned home.

Wu Zixu, Sun Wu, and Bo Pi (白喜, elsewhere called Grand Steward Pi, 太宰嚭) remained behind, facing the army of Chu at the banks of the Huai. The army of Qin again defeated the army of Wu. Zi Qi of Chu wished to set fire to the Wu camp; Zi Xi said, "The fathers and elder brothers of our state have fought here in person, and their bones lie exposed in the wilds. Not to gather them up, and to burn them besides — can that be right?" Zi Qi answered, "When a state is on the verge of ruin and its people scattered, what does it matter where the living or the dead may be? Should the dead have any awareness, they will surely ride the smoke upward and help us; and if they have none, why should we begrudge a few bones lying in the grass, and let Wu escape destruction for their sake?" So they set the fire and gave battle, and the army of Wu was greatly defeated.

Wu Zixu and the others said to one another, "Although Chu has defeated the remainder of our troops, it has not truly harmed us." Sun Wu said, "With the shield and spear of Wu we broke Chu in the west, drove out King Zhao, and violated the tomb of King Ping of Chu, cutting and hacking his corpse — that is surely enough." Wu Zixu said, "Since the age of the hegemon-kings began, no minister has ever avenged a wrong as we have done. Come — let us go!"

After the army of Wu had withdrawn, King Zhao returned to his state. The court musician Hu Zi, condemning the king of Chu for having trusted slanderers and flatterers — killing Wu She (伍子奢) and Bo Zhouli (白州犁) [elsewhere better known as Bo Zhouli, 伯州犁], so that invasion never ceased at the borders, until at last the enemy dug open King Ping's tomb, mutilated his corpse and gloated over it in wanton joy, disgracing the lord and ministers of Chu — and grieving too that King Zhao had been driven to such an extremity, very nearly becoming a great disgrace before all the world, though he had already shown shame for it — took up his zither and composed for Chu the "Melody of Extremity and Distress," to give voice to the king's suffering under such duress. Its words ran:

O King, O King, how far you strayed from virtue's course,
heeding slanderous vermin, giving no thought to the ancestral shrine.
Trusting Wuji, you had so many put to death,
till the Bo clan was cut down and all but destroyed.
The two sons fled east to Wu and Yue;
the king of Wu, grieved and stricken with pity, raised an army in their aid,
weeping as he sent his troops west to attack,
with Wu Zixu, Bo Pi, and Sun Wu deciding all.
Three battles broke Ying, the king fled with his hair undone,
the army stayed on, loosed its horsemen, and plundered the palace towers of Chu.
The bones of Chu's own dead were dug up from the earth,
the rotting corpse whipped and shamed — a disgrace never to be washed away!
The ancestral shrine and altars of earth and grain nearly perished;
what crime had the stern king done, that the state should nearly be cut off?
Ministers and officers grieved in anguish, the people mourned in sorrow;
though the army of Wu has gone, the dread has not yet lifted.
I pray Your Majesty will henceforth cherish and comfort the loyal and upright,
and never let the mouths of slanderers work their calumny again.

King Zhao wept, for he understood deeply the feeling within the melody, and Hu Zi thereafter never played it again.

When Wu Zixu and the others passed by the Lai River at Liyang, he sighed a long sigh and said, "Once, starving, I passed this way and begged food from a woman; she fed me, and afterward threw herself into the river and died. I wished to repay her with a hundred pieces of gold, but I do not know her family." So he cast the gold into the river and went on his way.

Not long after, an old woman came along the road, weeping. Someone asked her, "Why do you weep so bitterly?" The old woman said, "I had a daughter who kept to our house unmarried for thirty years. Last year, while beating silk floss here, she came upon a gentleman at the end of his road and at once fed him; then, fearing the matter would come out, she threw herself into the Lai River. Now I have heard that Lord Wu has come, but she never received her repayment — I grieve that her death was for nothing, and that is why I weep so." The man said, "Wu Zixu wished to repay her with a hundred pieces of gold, but not knowing her family, he cast the gold into the river and went away." So the old woman retrieved the gold and returned home.

When Wu Zixu returned to Wu, the king of Wu, hearing that the three armies were soon to arrive, had fish dressed and sliced raw as a feast. But the appointed day for their arrival came and passed and they had not yet come, and the fish turned rank. Then, in a moment, Wu Zixu arrived; Helü brought out the sliced fish and ate it, and did not notice its rankness. The king then had it prepared again, and its flavor was as it had been before. The Wu practice of making sliced raw fish began with Helü's invention of it.

When the generals had returned with the army from Chu, Helü accordingly renamed the Chang Gate the Gate of Broken Chu. He next planned to attack Qi; the ruler of Qi sent his daughter to Wu as a hostage, and the king of Wu betrothed her to Crown Prince Bo. The girl was young and longed for Qi, weeping and crying out day and night, until at last she fell ill from it. Helü then had a gate built in the north wall and named it the Gate Looking Toward Qi, and had the girl go up and wander there. But her longing never ceased, and her illness grew worse day by day, until she died. The girl had said, "If the dead have awareness, be sure to bury me on the summit of Mount Yu, that I may look toward the state of Qi." Helü, grieved for her, did exactly as she had asked, and buried her on the summit of Mount Yu.

At this same time the crown prince also fell ill and died. Helü considered which of his sons might be set up in his place, but had not yet settled on one. Fuchai, hoping to be the one named crown prince, pleaded with Wu Zixu day and night, saying, "The king wishes to name a crown prince; if not I, then who ought to be named? This decision lies with you alone, my lord." Wu Zixu said, "The crown prince has not yet been settled; once I go in to the king, it will be decided."

After a time, Helü summoned Wu Zixu to deliberate on setting up a crown prince. Wu Zixu said, "Your servant has heard that the sacrifices of a house are cut off when there is no heir, and flourish when there is a successor. Now that the crown prince has died and we have long been without one to attend and serve at court, there is, among those the king might set up as crown prince, none greater than your own son Fuchai." Helü said, "He is foolish and without benevolence — I fear he cannot be trusted to carry on the succession of the state of Wu." Wu Zixu said, "Fuchai is trustworthy and loves others; he is upright in guarding his integrity, and generous in observing ritual and righteousness. That the son should succeed upon the father's death is a plain principle laid down in the classics." Helü said, "I will follow you in this."

So Fuchai was set up as crown prince, and made to garrison the troops holding the ground won in Chu, while Helü himself turned to building palaces: he raised an archery terrace at Anli, made Flower Pond at Pingchang, and built the Southern City Palace at Changle. Helü, going in and out and taking his ease, governed from within the city walls in autumn and winter, and from outside the walls in spring and summer, tending to the Terrace of Gusu. At dawn he took his meal at Mount Yuqie (魚且, a compound character not otherwise attested); by day he wandered on the Su Terrace; he shot arrows at Gull Slope; he raced his chariot at the Excursion Terrace; he made music at Stone City; he ran his hounds at Changzhou — such were the doings of Helü's years as hegemon.

With the crown prince now settled, Wu went on to attack Chu, broke its army, and took Fan. Chu, fearing that the troops of Wu would come again, abandoned Ying and moved its capital to Weiruo. At this time, through the counsel of Wu Zixu, Bo Pi, and Sun Wu, Wu broke the mighty state of Chu in the west, overawed Qi and Jin in the north, and attacked Yue in the south.

The Inner Tradition of King Fuchai (夫差內傳)

Year 11 (十一年)

In the eleventh year, Fuchai attacked Qi in the north. Qi sent the grandee of the Gao clan to make apology to the army of Wu, saying, "Qi stands isolated among the states; its granaries are empty, and its people scattered. Qi has looked to Wu as a mighty support; yet before we could send word of our distress, Wu has come to attack us. We beg leave to have the men of our state prostrate themselves at your borders — we dare not offer words of battle, and hope only that Wu will pity Qi and not press us too far." The army of Wu thereupon withdrew.

Year 12 (十二年)

In the twelfth year, Fuchai again attacked Qi in the north. When the king of Yue heard of it, he led his followers to pay court to Wu, and offered rich treasures generously to the Grand Steward, Bo Pi. Bo Pi was delighted, accepted Yue's bribes, and grew exceedingly fond of and trusting toward Yue; day and night he spoke on Yue's behalf to the king of Wu, and the king believed and acted upon Bo Pi's counsel. Wu Zixu was greatly alarmed, and said, "This is to cast me aside." He therefore came forward to remonstrate: "Yue is a disease lodged in the heart and belly. If we do not go forward now and root out this sickness, but instead trust in empty words and false deceptions and covet Qi — breaking Qi would be like planting a field of solid rock, where no shoot can ever stand. I beg Your Majesty to let Qi be and go forward against Yue instead; otherwise you will regret it and it will be too late." The king of Wu would not listen, and sent Wu Zixu on a mission to Qi, to arrange the time and place for battle. Wu Zixu said to his son, "I have remonstrated with the king again and again, and the king will not use my counsel. I can now see the ruin of Wu. If you perish together with me, that ruin will be for nothing." So he entrusted his son to the Bao clan of Qi, and returned to Wu.

The Grand Steward, Bo Pi, already at odds with Wu Zixu, took the occasion to slander him, saying, "Wu Zixu is violent and forceful in his remonstrances — I hope Your Majesty will deal with him somewhat more firmly." The king said, "I am aware of it." Before the army had yet been raised, it happened that Lu sent Zigong on a diplomatic visit to Wu.

Year 13 (十三年)

In the thirteenth year, the Qi grandee Chen Heng (陳成恆, also called 陳恆 and 成恆 in what follows) wished to assassinate Duke Jian, but secretly feared the clans of Gao, Guo, Bao, and Yan; so, to forestall them, he first raised troops and attacked Lu. The ruler of Lu was troubled by this, and Confucius too was troubled by it. He summoned his disciples and said to them, "When feudal lords attack one another, I, Qiu, have always been ashamed of it. Now, Lu is the state of my father and mother — the graves of my ancestors are there. Now that Qi means to attack it, does none of you intend to go forth?" Zilu asked leave to go, but Confucius stopped him; Zizhang and Zishi asked to go, but Confucius would not permit it; Zigong asked leave to go, and Confucius sent him.

Zigong went north to Qi, and had audience with Chen Heng; he said to him, "Lu is a state difficult to attack, and yet you, my lord, attack it — that is a mistake." Chen Heng said, "How is Lu difficult to attack?"

Zigong said, "Its walls are thin and low, its moats narrow and shallow, its ruler foolish and without benevolence, its great ministers useless, and its officers hate armor and weapons and cannot be made to fight — you cannot give battle there. You would do better, my lord, to attack Wu instead. Now Wu's walls are thick and high, its moats broad and deep, its armor sturdy and its officers picked men, its weapons well-stocked and its crossbows strong, and moreover it is guarded by capable and enlightened grandees — that is an easy state to attack."

Chen Heng, flushing with anger, said, "What you call difficult, others call easy; what you call easy, others call difficult — and yet you would teach me this. What do you mean by it?"

Zigong said, "Your servant has heard that when a lord is thrice enfeoffed and thrice fails to be confirmed in it, it is because his great ministers refuse to go along with him. Now you wish once more to break Lu in order to enlarge Qi, to tear down Lu to exalt yourself — and yet the credit for it will not go to you. This is to make the ruler above proud and the ministers below unrestrained, while seeking to accomplish a great affair — that will be difficult indeed. Moreover, when the ruler is proud he gives offense, and when ministers are unrestrained they contend for power; this would leave you, above, in a position of urgency toward your own ruler, and, below, locked in contention with the other great ministers. In such a case your standing in Qi would be more precarious than a stack of eggs. That is why I say it is better to attack Wu. Furthermore, the king of Wu is hard and fierce and resolute, able to make his commands carried out; his people are practiced in warfare and defense, and well-versed in the laws and prohibitions — Qi is certain to be taken captive should it meet him in battle. Now, if you empty out the whole territory within your four borders and send your great ministers out to encircle Wu with you, the common people will die abroad, and the great ministers will stand empty of power at home — then you above will have no minister to serve as a match for a mighty foe, and below there will be no man of the black-haired people left to oppose you; and the one man left alone to rule and control Qi will be you, my lord."

Chen Heng said, "Well spoken! And yet my troops already stand beneath the walls of Lu. If I now withdraw them and turn to Wu, my great ministers will grow suspicious of me — what am I to do about that?"

Zigong said, "Hold your troops in place and do not attack; allow me to go south on your behalf and see the king of Wu, and ask him to come save Lu by attacking Qi — you may then meet his army with your own." Chen Heng agreed to this.

Zigong went south and had audience with the king of Wu. He said to the king, "Your servant has heard that a true king never lets a line of succession be cut off, and a hegemon allows himself no mighty rival: a weight of a thousand jun can be shifted by adding a single zhu. Now Qi, a state of ten thousand chariots, means to seize for its own the state of Lu, a state of a thousand chariots, and thereby contend in strength with Wu — I confess I am afraid on Your Majesty's behalf. Moreover, to save Lu would bring you a shining name, and to attack Qi would bring great profit; the righteousness of preserving a state on the brink of ruin, the harm done to a violent Qi, and the awe struck into a powerful Jin — of these Your Majesty need have no doubt."

The king of Wu said, "Well spoken. And yet, I once fought with Yue and drove them to take refuge on Mount Kuaiji; their king came into servitude in Wu, and, rather than putting him to death at once, I let him return after three years. Now the lord of Yue is a worthy ruler: he labors and toils in body, joining night to day, ordering his government within and cultivating relations with the other lords without — he is certain to harbor thoughts of avenging himself on me. Wait until I have attacked Yue, and then I will heed you."

Zigong said, "That will not do. The strength of Yue does not exceed that of Lu, and the strength of Wu does not exceed that of Qi. If Your Majesty attacks Yue and does not heed me, then Qi will already have made Lu its own. Moreover, to fear the small state of Yue and yet hate to confront the mighty state of Qi is not courage; to see a small profit and forget a great harm is not wisdom. Your servant has heard that a benevolent man does not, on account of his circumstances, fail to enlarge his virtue; that a wise man does not let the moment pass without seizing his achievement; and that a true king never lets a line of succession be cut off, so as to establish his righteousness. And since Your Majesty fears Yue so, I ask leave to go east myself and see the king of Yue, and have him send out troops to follow in your service." The king of Wu was greatly pleased.

Zigong went east and had audience with the king of Yue. When the king heard of his coming, he had the roads cleared and went out to the suburbs to meet him, driving the carriage himself all the way to the lodging. He asked, "This is a cramped and out-of-the-way state, its people uncivilized — why has the grandee condescended, with such solemn purpose, to come all this way and not think it a disgrace?" Zigong said, "It is on your account, my lord, that I have come."

King Goujian of Yue bowed twice and touched his head to the ground, saying, "I have heard that calamity and good fortune are neighbors; that the grandee should now come to console me is my good fortune. How should I dare not ask to hear your meaning?"

Zigong said, "Your servant has just now had audience with the king of Wu, and told him to save Lu by attacking Qi; but his heart fears Yue. Now, to have no intention of avenging oneself on another and yet make that other suspicious of you — that is clumsiness; to have the intention of avenging yourself and let others come to know of it — that is dangerous; and to have a matter not yet set in motion, and yet have it already known — that is perilous. These three are the great taboos in undertaking any affair."

The king of Yue bowed twice and said, "I lost my late father while still young, and, not judging my own strength, went to war with the men of Wu; my army was defeated, and I myself disgraced, fleeing to take refuge above on Mount Kuaiji and keeping to the seashore below, seeing only fish and turtles for company. Now the grandee has condescended to console me and come to see me in person, and moreover has uttered words as precious as jade to instruct me — I owe this to Heaven's own gift to me. How should I dare not receive your instruction?"

Zigong said, "Your servant has heard it said: 'An enlightened ruler, employing men, never fails to make use of their abilities; an upright officer, recommending the worthy, is not tolerated by the age.' Thus, when it comes to facing wealth and dividing profit, one employs the benevolent; when it comes to meeting hardship and braving danger, one employs the brave; when it comes to using wisdom to plan for the state, one employs the worthy; and when it comes to setting the world right and settling the feudal lords, one employs the sagely. When one's troops are strong and yet cannot make their might felt, and one holds high position and yet cannot carry one's government and commands down to the people, that ruler is very nearly in difficulty! Your servant has ventured to choose, on my own, one who might join in bringing this to success and reach the rank of true king — is it not you? Now the king of Wu has set his mind on attacking Qi and Jin. Do not begrudge him precious vessels, so as to gladden his heart; do not shrink from humble words, so as to exhaust every courtesy toward him. Then let him attack Qi: if Qi fights and Wu does not win, that will be your good fortune; if Wu fights and wins, it will surely press on with its army against Jin. Its cavalry and crack troops will be worn down against Qi, and its precious treasures, chariots and horses, and plumed banners will be exhausted against Jin — and then you, my lord, will control what remains."

The king of Yue bowed twice again, and said, "Long ago the king of Wu divided the might of his people to lay waste to my state, killed and defeated my people, treated my subjects with contempt, and razed my ancestral shrine, so that my state became a wilderness of thorn and I myself was left as food for fish and turtles. My hatred of Wu goes deeper than my very marrow; and yet I serve Wu as a son fears his father, as a younger brother honors his elder. These are words I speak on peril of my life. Now that the grandee has granted me his instruction, I dare to answer with my true feelings. For three years now, I have not rested easy on a doubled mat, my mouth has not tasted rich flavors, my eyes have not looked on beauty, my ears have not listened to elegant music; my lips are parched and my tongue dry, I labor and toil in body, serving my assembled ministers above and nurturing my hundred clans below — all in the hope of once meeting Wu in battle on some level field beneath Heaven. To stand up straight, arm raised, and rouse the men of Wu and Yue to fight until they fall one after another in death, their livers and brains smeared upon the ground — that is my heart's wish. I have thought on it for three years, but have not been able to attain it: reckoning within, I judge my state not strong enough to harm Wu, and reaching out to the other lords, I have not been able to accomplish it either. I wish now to empty my state, abandon my assembled ministers, change my very appearance, alter my surname and given name, take up the winnowing-basket and the broom, and tend cattle and horses in Wu's service. Though I know full well that in the end my head may part from my neck, my hands and feet lie scattered in different places, my four limbs laid out for display, and I be made the laughingstock of every village and town — even so, this is where my true intent lies. Now that the grandee has granted me this favor, preserving a state on the edge of ruin and raising up one who was as good as dead — I owe this to Heaven's gift to me. How should I dare not await your command?"

Zigong said, "As for the king of Wu's character, he is greedy for glory and fame, and does not understand where advantage and harm truly lie." The king of Yue, startled, rose respectfully from his seat.

Zigong went on, "Your servant observes that the king of Wu, through his many campaigns of battle and attack, has worn out the goodwill of his officers and soldiers; his great ministers pull toward their own factions within, and slanderers grow ever more numerous. Now, Wu Zixu by nature is sincere and pure at heart, clear-sighted without and aware of the times, and would not, even at the cost of his own life, conceal his ruler's faults. He speaks straightly out of loyalty to his lord, and acts uprightly for the sake of his state; yet though he risks his own death, he is not heeded. The Grand Steward, Bo Pi, by nature is clever yet foolish, seemingly strong yet actually weak; he uses artful words and glib phrases to work his way into favor, and is skilled at deceit and pretense in serving his lord — he understands what lies before him but not what lies beyond, and follows along with his ruler's faults so as to secure his own private ends. He is a flattering minister who will harm the state and injure his lord." The king of Yue was greatly pleased.

When Zigong took his leave, the king of Yue sent after him a hundred yi of gold, one precious sword, and two fine horses. Zigong would not accept them.

On reaching Wu, Zigong said to the king of Wu, "Your servant conveyed your message to the king of Yue, and the king of Yue was greatly alarmed. He said, 'Long ago I was unfortunate, and lost my late father while still young. Not judging my own strength, I incurred guilt against Wu; my army was defeated and I myself disgraced, fleeing and taking refuge on Mount Kuaiji, my state become a waste of scrub, and I myself left as food for fish and turtles. It is by the Great King's grace that I have been able to tend the sacrificial vessels and carry on the ancestral rites; even in death I would not dare forget it — how should I dare to scheme against him?' His mood was one of great alarm, and he means to send an envoy to offer thanks to Your Majesty."

Zigong lodged at his quarters for five days, and, as it turned out, the envoy of Yue came, and said: "I, Zhong, servant and envoy of Goujian, the vassal of the Eastern Sea, dare to present myself before your officers, and would report a little to those about you. Long ago my lord was unfortunate, and lost his father while still young; not judging his own strength, he incurred guilt against your superior state; his army was defeated and he himself disgraced, fleeing to take refuge at Kuaiji. By the king's grace he has been able to carry on the ancestral sacrifices, and even in death would not forget it. Now I have heard, in my humble way, that the Great King has raised up great righteousness, putting down the strong to save the weak, hemming in violent Qi and comforting the house of Zhou. I have therefore sent this humble servant to present twenty suits of armor stored away by the former king, the halberd of Qulu, and the sword Buguang, to salute your officers of the army. And should you go on to carry out this great cause of righteousness, our humble state, small though it is, begs to send the whole of its soldiery from within its four borders — three thousand men — to follow in your service; and I myself ask to don armor and take up weapons in person, to be the first to meet arrow and stone — then lord and vassal, though we should die, would have nothing to regret."

The king of Wu was greatly pleased. He summoned Zigong and said, "The envoy of Yue has indeed come, asking to send out three thousand soldiers, with their own ruler to follow along and join me in attacking Qi. Might this be allowed?"

Zigong said, "That will not do. To empty out a man's state and take the whole of his people, and to bring along their ruler besides, is not benevolent. Accept the gifts, permit their troops, and decline their ruler — that will do." The king of Wu agreed.

Zigong went on to Jin, and had audience with Duke Ding, saying, "Your servant has heard that a plan not settled in advance cannot answer sudden events, and troops not prepared in advance cannot overcome an enemy. Now Wu and Qi are about to do battle. If they fight and Wu does not win, Yue is certain to throw it into disorder; if they fight and Wu wins, it will surely press on with its army against Jin. What will you do, my lord, when that happens?" Duke Ding said, "How should I meet it?" Zigong said, "Put your weapons in order and lay soldiers in ambush to await them." The ruler of Jin agreed to this.

Zigong returned to Lu. The king of Wu did indeed raise the troops of his nine districts, meaning to give battle to Qi. His road took him out through the Xu Gate, and, passing by the Terrace of Gusu, he happened to doze off there in broad daylight and had a dream. When he woke and rose, his heart felt strangely uneasy and troubled. He then bid the Grand Steward, Bo Pi, be told: "I lay down by day and had a dream; on waking I felt strangely uneasy and troubled. I ask you to divine it for me — is there truly nothing for me to worry over? In the dream I entered the Palace of Zhangming, and saw two cauldrons steaming though no fire burned beneath them; two black dogs howling, one toward the south, one toward the north; two mattocks standing rooted against the wall of my palace; rushing water, gushing and gushing, flowing across the hall of my palace; in the rear chambers a drum thundered — clang, clang — as though smiths were at their forge; and in the front garden a wutong tree grew sprawling across the ground. Divine this dream for me."

The Grand Steward, Bo Pi, said, "How excellent! This bodes well for Your Majesty's raising of an army against Qi. Your servant has heard: 'Zhang' means one's virtue rings out resoundingly; 'Ming' means the fame of breaking one's enemy is heard abroad, one's achievement bright and clear. The two cauldrons steaming though no fire burns beneath them mean that Your Majesty's sagely virtue has vital energy to spare. The two black dogs howling south and howling north mean that the four barbarian peoples have already submitted, and come to your court as vassal lords. The two mattocks rooted at the palace wall mean that the farmers have brought in their harvest, the plowmen have tilled their fields. The rushing water gushing across the hall of your palace means that neighboring states will bring tribute, and your wealth will have surplus. The drum thundering clang, clang in the rear chambers, as though smiths were at work, means that the palace women are joyful and delighted, their zithers and lutes in harmony. The wutong tree sprawling in the front garden means the sound of drums in the Music Bureau."

The king of Wu was greatly pleased, and yet his heart was still not at ease. He summoned Wangsun Luo and asked him, "I suddenly had a dream by day — set it forth for me."

Wangsun Luo said, "Your servant is shallow and untutored in these arts, and cannot claim broad learning; the dream Your Majesty has had, I am unable to divine. There is one who has the knowledge for it: the warden of the East Side Gate, younger brother of the Lord of Changcheng, Gongsun Sheng. Sheng, by nature, loved to travel widely when young, and loved learning when grown; he has seen and observed much, and understands the true forms of spirits and ghosts. I beg Your Majesty to ask him."

The king then sent Wangsun Luo to go and summon Gongsun Sheng, saying, "The king of Wu lay down by day on the Terrace of Gusu, and was suddenly moved by a dream; on waking he felt troubled, and bids you divine it — come at once to the Terrace of Gusu."

Gongsun Sheng threw himself to the ground and wept; after a while he rose. His wife, standing by, said to him, "How ill-tempered you are! You seldom get to see the ruler of men, and now, suddenly summoned in urgency, you weep tears like rain."

Gongsun Sheng looked up to Heaven and sighed, saying, "How sad! This is not something you can understand. Today is the day renwu; the hour falls upon the direction of the south; my fate belongs to Heaven above, and I cannot flee or escape it. It is not only myself I grieve for — I am truly grieved for the king of Wu."

His wife said, "You have made yourself known to your lord through your mastery of these arts; when you possess the Way, you ought to put it into practice — using it above to remonstrate with the king, and below to discipline yourself. Now, on hearing an urgent summons, to be thrown into anxious confusion is not fitting for a worthy man."

Gongsun Sheng said, "How foolish are a woman's words! I have studied these arts for ten years, hiding myself away to avoid harm, hoping to extend my span of years — I never expected to be so suddenly and urgently summoned, to be cut off midway through my life. That is why I grieve at being parted from you." Then he set out, and went to the Terrace of Gusu.

The king of Wu said, "I am about to attack Qi and Lu in the north; my road took me out through the Xu Gate, past the Terrace of Gusu, and I suddenly had a dream by day. Divine it for me, and tell me whether it means fortune or misfortune."

Gongsun Sheng said, "If your servant does not speak, my life and my name remain whole; if I speak, I shall surely be cut into a hundred pieces before the king. And yet a loyal minister does not spare his own body." Then he looked up to Heaven and sighed, saying, "Your servant has heard that one who loves boats will surely drown, and one who loves war will surely perish; your servant loves to speak straightly, and will not spare his own life for it. I beg Your Majesty to consider this. Your servant has heard: 'Zhang' means to fight and not win, to flee in defeat, panicked and in disorder. 'Ming' means to leave brightness behind and go into darkness. To enter the gate and see cauldrons steaming though no fire burns beneath — this means Your Majesty will not get to eat cooked food. The two black dogs howling south and howling north — black is the color of yin, and north is the direction of concealment. The two mattocks rooted at the palace wall mean that the army of Yue will enter the state of Wu, attack your ancestral shrine, and dig up your altars of soil and grain. The rushing water gushing across the hall of your palace means your palace will stand empty. The drum thundering clang, clang in the rear chambers means sitting and heaving long sighs. The wutong tree sprawling in the front garden means this: the wutong's heartwood is hollow and unfit to be made into any useful vessel — it serves only for blind boys' toys, and is buried together with the dead. I beg Your Majesty to hold your troops in place and cultivate your virtue, and not attack Qi — then this may yet be averted. Send your officers, the Grand Steward Bo Pi and Wangsun Luo, to remove their caps and headcloths, bare their upper bodies and go barefoot, and bow their heads to the ground in apology before Goujian — then the state may yet be preserved in safety, and you yourself need not die."

On hearing this, the king of Wu, seized with sudden anger, said, "I am one whom Heaven has begotten, one whom the spirits themselves employ." He turned to the strongman Shi Pan, and had him strike Gongsun Sheng dead with an iron hammer. Sheng then lifted his head toward Heaven and cried out, "Alas! Does Heaven know of the wrong done me? Loyal, and yet I meet with punishment; my body dies innocent, to be buried without cause. I who thought myself an upright man — better that they carry me off and set me up as a pillar, bear me to the depths of the mountains, that in ages to come men passing by may still hear my voice echo." Then the men of Wu had his followers carry his body off to Zhengqiu, saying, "Let the wolves and jackals eat your flesh, let the wildfires burn your bones; when the east wind blows again and again, your bones will be scattered and blown about, your flesh rot and decay — how then could you still make any echo?" The Grand Steward, Bo Pi, hastened forward and said, "I congratulate Your Majesty — the calamity has already been dispelled. Let the cups now be raised, and the army may set forth."

The king of Wu then made the Grand Steward, Bo Pi, Marshal of the Right Wing, and Wangsun Luo Marshal of the Left Wing, and, together with the army led by Goujian, attacked Qi. When Wu Zixu heard of it, he remonstrated, saying, "Your servant has heard that to raise up a host of a hundred thousand men and send an army a thousand li costs the common people dearly, and the outlay of the state runs to a thousand pieces of gold a day. To give no thought to the deaths of one's officers and people, and to contend for a single day's victory, is, in your servant's view, the very height of endangering the state and destroying oneself. Moreover, to dwell alongside an enemy and not perceive the danger, and instead to go seeking further enmity abroad, gambling on some other state, is like treating scabies and forsaking a disease of the heart and vitals — when it breaks out, it will surely be fatal. Scabies is a disease of the skin, not worth troubling over. Now Qi lies in decline a thousand li away, beyond the borders of Chu and Zhao — Qi is merely our scabies. But Yue as a sickness lies in the heart and vitals: if we do not act, we will be harmed; if we act rashly, there is death. I beg Your Majesty to settle Yue first, and only then consider Qi. Your servant's words are firm — how should I dare not exhaust my loyalty! Your servant is now old, my ears and eyes no longer sharp, and with this deranged and confused mind of mine, I can do the state no good. Yet I have privately consulted the eighth chapter of the Golden Casket, and what I find there is grievous indeed." The king of Wu said, "What do you mean?" Wu Zixu said, "This year, in the seventh month, on the day xinhai at dawn, Your Majesty will set this affair in motion. Xin is the position of the year; hai is the hour-branch that precedes yin. It coincides with the year renzi, a prior conjunction; this favors the conduct of arms, and arms will settle the victory. But virtue lies in the conjunction where the Dipper strikes chou. Chou is the root-branch of xin. The Greatly Auspicious spirit takes the form of the White Tiger and presides over xin; the Merit Officer is presided over by the Grand Constancy spirit at hai; when the Greatly Auspicious obtains xin, it becomes the Nine Ill-Omens, and moreover doubles in weight with the White Tiger. Should anyone set an affair in motion under such signs, though there be a small victory at first, there will surely be a great defeat afterward. Heaven and Earth will send down calamity, and disaster will not be long in coming."

The king of Wu would not listen, and so in the ninth month sent the Grand Steward, Bo Pi, to attack Qi. As the army drew near the northern outskirts, the king of Wu said to Bo Pi, "Go now! Do not forget those who have merit; do not pardon those who are guilty; cherish the people and nurture the officers, looking on them as your own newborn children; take counsel with the wise, and make friends with the benevolent." The Grand Steward, Bo Pi, received these orders and set out.

The king of Wu summoned the grandee Bei Li and asked him, "You have always been of one heart and one mind with Wu Zixu, joining your counsel to his — now that I have raised an army to attack Qi, what alone has Wu Zixu had to say about it?" Bei Li said, "Wu Zixu wishes to exhaust his loyalty as he did for the former king; he says of himself that he is old and deranged, his ears and eyes no longer sharp, that he does not understand what the present age requires, and can be of no benefit to the state of Wu."

The king then attacked Qi, and Qi gave battle to Wu above Ailing; the army of Qi suffered a crushing defeat. Having won the victory, the king of Wu sent an emissary to make peace with Qi, saying, "The king of Wu, hearing that Qi had concerns over the flooding of its waters, led his army here to look into it; but when Qi raised troops among the reeds and grasses, Wu, not knowing where it stood in safety, gathered and arrayed its ranks in preparation, and unexpectedly did considerable harm to the army of Qi. We wish now to conclude a peace and friendship, and withdraw." The king of Qi said, "I, dwelling here on this northern border, have made no plan to go beyond my own territory. Now Wu has crossed the Yangzi and the Huai, traveled a thousand li, and come into my land, slaughtering my multitudes; it is only by the pity and preservation of the Lord on High that my state has not been utterly overturned. Since Your Majesty now yields toward a peace and friendship, how should I dare not obey your command?" So Wu and Qi made covenant, and withdrew.

When the king of Wu returned, he rebuked Wu Zixu, saying, "My former king trod the path of virtue and made it manifest, so that it reached up to the Lord on High. He devoted his achievements and his strength to forging a mighty enmity with Chu, on Zi Xi's account. My former king was, as it were, like a farmer cutting down the mugwort and weeds on every side, to establish his name among the tribes of Jing and the Man — and that too was owed to your strength, grandee. Now, you, grandee, grown senile and confused, unable to rest easy in yourself, have stirred up trouble and set deceptions in motion; you go about full of resentment and hatred, and wherever you go you lay blame on my officers and soldiers, throw my laws and statutes into disorder, and wish, with your ill-omened talk, to blunt and cripple my army. It is only by Heaven sending down its pity that the army of Qi has submitted. How should I dare take this achievement to myself? It is the legacy of virtue left by my former king, and the blessing granted by the spirits. As for you, what strength have you truly lent to Wu?"

Wu Zixu, baring his arm in great anger, laid down his sword and replied, "Long ago my former king had a minister who would not simply comply at court, and because of this he was able to carry through doubtful plans and avoid falling into great calamity. Now Your Majesty casts aside what should trouble him, and gives no thought, from outside, to this humble servant's own counsel — that is not the conduct of a hegemon-king. What Heaven has not yet abandoned, it draws toward its small joys, while bringing it nearer to its great sorrows. If Your Majesty comes to awareness, the state of Wu will endure for generation upon generation; if you do not come to awareness, the fate of Wu is very near its end. I, Yun, am ensnared. Should I truly die before this comes to pass, hang my eyes upon the gate, that I may watch the ruin of the state of Wu."

The king of Wu would not listen. Sitting in his hall, he alone saw four men facing the courtyard, standing back to back, leaning against one another; the king, finding this strange, stared at them. His assembled ministers asked, "What does Your Majesty see?" The king said, "I see four men leaning back to back against one another; when they hear someone speak, they scatter and run off in four directions." Wu Zixu said, "If it is as Your Majesty says, you are about to lose your following." The king of Wu, angered, said, "Your words are inauspicious!" Wu Zixu said, "It is not only inauspicious — Your Majesty is about to be lost as well."

Five days later, the king of Wu again sat in his hall, and gazed out to see two men facing one another, the one facing north killing the one facing south. The king asked his assembled ministers, "Do you see it?" They said, "We see nothing." Wu Zixu said, "What does Your Majesty see?" The king said, "The four men I saw the other day — today I again see two men facing each other, the one facing north killing the one facing south." Wu Zixu said, "Your servant has heard that when four men run off, it means rebellion; when the one facing north kills the one facing south, it means a minister killing his lord." The king made no reply.

The king of Wu set out wine on the Terrace of Letters; his assembled ministers were all present, the Grand Steward, Bo Pi, held the reins of government, the king of Yue sat in attendance, and Wu Zixu too was there. The king said, "I have heard it said that a lord does not hold cheap a minister who has done him service, and a father does not resent a son who has given him his strength. Now the Grand Steward, Bo Pi, has done me great service; I mean to ennoble him and grant him the highest reward. The king of Yue is kind, benevolent, loyal, and trustworthy, and has served me with filial devotion; I mean to enlarge his state once more, in return for the service he lent to our campaign. What say the assembled grandees to this?"

The assembled ministers offered their congratulations, saying, "The Great King has himself practiced the highest virtue, emptying his heart to nurture his officers, so that his ministers all advance together, and in the face of danger vie to give their lives; his name and title shine forth, his might shakes the four seas; those who have merit receive reward, and a state on the verge of ruin has been restored — the achievements of a hegemon and the works of a true king are alike bestowed upon his ministers."

Wu Zixu then pressed his hand to the ground and wept, saying, "Alas, how sorrowful! To meet with such a silence as this — the loyal minister must cover his mouth, while the slanderer stands at the ruler's side; government falls into ruin and the Way collapses, flattery and sycophancy know no limit; crooked doctrines and false words take the twisted for the straight, casting off loyalty to attack it with slander, until the state of Wu is destroyed: its ancestral shrine razed, its altars of soil and grain left without offerings, its walls and moats turned to ruin and waste, brambles and thorns growing in its halls."

The king of Wu, in great anger, said, "This old minister is full of deceit, and is a curse upon Wu. He wishes to seize power for himself and monopolize authority, and single-handedly bring down my state. It is only for the sake of my former king that I cannot bear to carry out the law against you. Now withdraw and think this over for yourself, and do not obstruct the plans of Wu."

Wu Zixu said, "If your servant is now disloyal and untrustworthy, then I was never fit to have been a minister of the former king either. I do not begrudge my own life; I fear only for the ruin of our state. Long ago Jie killed Guan Longfeng, and Zhow killed Prince Bigan; now, should Your Majesty put your servant to death, you would rank alongside Jie and Zhow. I urge Your Majesty to consider this well. Your servant now asks leave to take his departure."

Wu Zixu returned home, and said to Bei Li, "I drew the bow and nocked the arrow on the borders of Zheng and Chu, crossed the Yangzi and the Huai, and brought myself of my own will to this place. My former king heeded my counsel, and Chu was broken in vengeance for the wrong done him. I wished to repay my former king's kindness, and it has brought me to this. It is not myself I grieve for — the calamity is about to reach you as well." Bei Li said, "Since your remonstrances go unheeded, what good will it do to kill yourself? Why not simply flee?" Wu Zixu said, "Flee — but where, as a minister, could I go?"

On hearing of Wu Zixu's bitter resentment, the king of Wu sent a man to bestow upon him the sword Zhulou. Wu Zixu received the sword, went barefoot, hitched up his robe, went down from the hall into the courtyard, and, looking up to Heaven, cried out his grievance, saying, "I, from the beginning, was a loyal minister to your father, establishing the state of Wu, devising the plans that broke Chu, subduing the mighty state of Yue in the south, and spreading our might over the feudal lords — I had the achievements of a hegemon-king. Now you will not use my counsel, and instead bestow this sword on me. On the day I die, the palace of Wu will become a ruin, trailing weeds will grow in its courtyards, and the men of Yue will dig up your altars of soil and grain. How could you forget me so? Long ago your former king did not wish to set you up as his heir; I contended for you even at the risk of my life, and in the end your wish was gained — for this the other princes bore me much resentment. I alone rendered service to Wu, and now you have forgotten my kindness in settling the succession of the state. Instead you bestow death upon me — how is this not a grievous wrong!" On hearing this, the king of Wu, in great anger, said, "You were disloyal and untrustworthy: when I sent you as envoy to Qi, you entrusted your son to the Bao clan of Qi, harboring designs to turn outward against me." He gave urgent orders for Wu Zixu to take his own life: "I will not let you live to see what is to come." Wu Zixu grasped the sword, looked up to Heaven, and sighed, saying, "After my death, later ages will surely regard me as loyal; I shall take my place above alongside the ages of Xia and Yin, and become the companion of Longfeng and Bigan as well." Then he fell upon the sword and died.

The King of Wu then took Wu Zixu's corpse, placed it inside a leather wine-sack (a vessel called a chiyi), and cast it into the river, saying, "Zixu, once you are dead, what can you possibly know?" He then cut off the head and set it atop a high tower, addressing it: "Let the sun and moon scorch your flesh, let the whirlwind scatter your eyes, let the blazing light burn your bones, let fish and turtles eat your flesh. When your bones turn to ash and dust, what will you see then?" He then discarded the trunk of the body and cast it into the river as well. Zixu's body thereafter followed the current and rode the waves, coming and going with the tide, surging and crashing until it wore away the banks.

Then the King of Wu said to Bei Li (被離), "You once discussed my faults with Zixu." He then punished Bei Li by having his head shaved — the kun punishment.

When Wangsun Luo (王孫駱) heard of this, he stopped attending court. The king summoned him and asked, "Why do you find fault with me and refuse to attend court?" Luo said, "Your servant is simply afraid." The king said, "Do you think I was wrong to put Zixu to death?" Luo said, "Great King, your temper runs high, and Zixu's station was low, yet the king put him to death. How does my own fate differ from Zixu's? That is why I am afraid." The king said, "It was not that I listened to Grand Steward Pi and killed Zixu for no cause — Zixu was plotting against me." Luo said, "Your servant has heard that a ruler of men must have ministers bold enough to remonstrate, and that one in high position must have friends bold enough to speak plainly. Zixu was an old minister of the former king; if he was disloyal and untrustworthy, then he should never have been allowed to serve the former king at all." At this the King of Wu's heart grew troubled, and he began to regret killing Zixu, thinking: "Was this not slander of Zixu by Grand Steward Pi?" — and he wished to kill Pi as well. Luo said, "You must not. If the king kills Pi too, it will be as though there were two Zixus." So Pi was not put to death.

Year 14 (十四年)

In the fourteenth year, after Fuchai had killed Zixu, the harvest failed for several years running, and the people harbored much resentment. The King of Wu attacked Qi once more. He had a canal cut between Shang and Lu, joining the Qi River to the north and the Ji River to the west, intending to join with Lu and Jin in an attack at Huangchi. Fearing that his ministers would remonstrate with him again, he issued an order through the state: "I am attacking Qi. Anyone who dares remonstrate dies!"

The heir apparent, You (太子友), knew that Zixu had been loyal yet unheeded, and that Grand Steward Pi was a flatterer who monopolized power; he wished to speak of this bluntly but feared incurring blame, and so resorted to an indirect remonstrance to move the king. At dawn he came from the rear garden carrying pellets and a slingshot, his robe soaked and his shoes wet. The king, finding this strange, asked him, "Why are your robe and shoes so wet — how did your body come to be in such a state?" Heir Apparent You said, "I had just been wandering in the rear garden when I heard the cry of an autumn cicada, and went to watch it. The autumn cicada, perched high in a tree, drinks the clear dew, sways with the wind, and sings on in mournful cries, thinking itself quite safe — not knowing that a mantis is creeping along the branch toward it, bending its waist and raising its forelegs to seize its form. The mantis, its heart bent only on advancing, intent on its gain, does not know that an oriole fills the green wood, circling in the shade of the branches, hopping forward little by little, meaning to peck at the mantis. The oriole, knowing only to watch for the mantis's tasty flesh, does not know that I, gripping my slingshot, am about to loose a pellet at risk, and that the flying pellet will strike its back. Just now my own heart was set only on the oriole, and I did not notice a hidden pit beside me — I stumbled into it unawares and fell into a deep well. That is why my body and shoes are soaked; I very nearly made myself a laughingstock before the Great King." The king said, "Nothing in the world is more foolish than this: coveting the gain before one's eyes without seeing the disaster that follows." The heir apparent said, "There is something in the world more foolish still. Lu carries on the legacy of the Duke of Zhou and holds to the teachings of Confucius; it keeps to benevolence and cherishes virtue, and desires nothing from its neighboring states — yet Qi raises troops and attacks it, caring nothing for the lives of its people, wanting only to seize gain. And Qi thinks only of raising an army to attack Lu, not knowing that Wu will empty the men within its borders and exhaust the wealth of its treasuries, exposing its armies a thousand li away to strike it. Wu, for its part, knows only that it is crossing its own borders to campaign against a state not its own, not knowing that the King of Yue will choose men ready to die, send them out through the mouths of the Three Rivers and into the Five Lakes, to slaughter our state of Wu and destroy our palace of Wu. Nothing under Heaven is more perilous than this!" The King of Wu did not heed the heir apparent's remonstrance, and marched north to attack Qi.

When the King of Yue heard that the King of Wu had attacked Qi, he sent Fan Li and Xie Yong to lead an army and encamp where the sea joins the river, cutting off Wu's road home. They defeated Heir Apparent You at Shixiongyi, then by way of the Jiang and Huai rivers turned and struck Wu, entering the state of Wu, burning the Gusu Terrace, and carrying off its great ships.

Wu defeated the army of Qi at Ailing, then turned its army back and drew near Jin, contending with Duke Ding of Jin over precedence; before they had come to terms, the border watches were kept. King Fuchai of Wu grew greatly afraid, and gathered the other lords to take counsel, saying, "Our road home is long and far. Whether we hold no meeting at all and simply press forward — which is more to our advantage?" Wangsun Luo said, "Better to press forward — then we shall hold the very handle of power over the other lords, and so obtain what we seek. I ask that the king muster his officers and make his orders clear, encouraging them with the promise of high rank and shaming those who fail to comply, so that each man gives his utmost even unto death."

At dusk Fuchai fed the horses and fed the men, donned armor and took up weapons, bridled the horses and gagged them with wooden bits, put out the cooking fires, and advanced under cover of darkness. The army of Wu all bore shields of patterned rhinoceros-hide and long shields, and swords of Bianzhu work; they marched in square formation. The central corps all wore white skirts and white plumes, plain armor and arrows fletched with white feathers — seen from afar it looked like a field of reed-down; the king in person held the battle-axe and stood arrayed beneath his banner. The left corps all wore crimson skirts and crimson plumes, vermilion armor and arrows fletched with red feathers — seen from afar it looked like fire. The right corps all wore black skirts and black chariot-trim, black armor and arrows fletched with black feathers — seen from afar it looked like ink. Thirty-six thousand men in armor stood arrayed and settled by the time the cock crowed. Their line stood one li from the Jin army. Before the sky had yet grown light, the king in person sounded the gongs and drums, and the three armies roared together to rouse the host — the sound shook Heaven and moved the earth.

Jin was greatly alarmed and would not come out, but held firm behind its ramparts instead. They then sent Tong He (童褐) to inquire of the Wu army, saying, "When two armies' border troops meet on friendly terms, no fixed hour is set beforehand. Now a great state has overstepped protocol and come right up to the ramparts of our humble city — may we dare ask the reason?" The King of Wu answered him in person: "The Son of Heaven has given command. The house of Zhou has grown weak and lowly; though it has bound the various lords to send tribute, none of it reaches the royal treasury, and the high gods and spirits cannot even be told of it. There is no one of the Ji clan to rouse the matter; fearing this, envoys have been sent to report it, their carriages and canopies unbroken upon the roads. Formerly Zhou relied on Jin, and so was careless in its dealings with the barbarian tribes while allying itself with Jin; now that Jin has turned to rebellion in this way, I have come crawling on hands and knees to you, my lord. Since you are unwilling to yield precedence as an elder brother, but only contend for supremacy, I dare not advance further — yet if I leave without your lordship granting me precedence, I shall become a laughingstock to the other lords. Whether I am to serve you, my lord, is decided this very day; if I cannot serve you, that too is settled this very day! I would not presume to trouble your envoys with further comings and goings — I myself will personally await your command outside the hedge-fence." As Tong He was about to return, the King of Wu stamped his left foot and so sealed the matter with He.

When he reported back, the lords and grandees sat arrayed before Duke Ding of Jin. Once the message had been conveyed, Tong He said to Zhao Yang (趙鞅), "I observed the King of Wu's countenance, and it seemed he carried some great anxiety — at the least, some favored consort or his rightful heir has died; if not that, then trouble has come upon the state of Wu; at worst, the men of Yue have invaded and he cannot return home. His mind holds a bitter, grieving anxiety, and he finds advancing and retreating equally difficult — he is not fit to be given battle. My lord ought to grant him precedence, so as not to endanger the state by contending over rank. Yet we should not simply grant it outright — we must first make plain and be certain of his good faith." Zhao Yang assented, went in to see Duke Ding, and said, "Among those of the Ji surname under Zhou, Wu is the elder line; he may be given precedence, so as to fulfill the courtesies owed a state." Duke Ding assented, and ordered Tong He to carry back his reply.

Thereupon the King of Wu, humbled by Jin's sense of propriety, withdrew behind his curtained enclosure to hold the meeting. The rulers and ministers of the two states were both present; the King of Wu was styled "duke" and took precedence, with the Marquis of Jin ranked after him, and all the assembled ministers completed the covenant together.

Once Wu had taken precedence over Jin and turned homeward — but before it had yet passed beyond Huangchi — Yue heard that the King of Wu had lingered long without returning, and so mustered all its soldiers, intending to cross Zhang Mountain, ford the Three Rivers, and attack Wu.

Wu, further fearing that Qi and Song might do it harm, then charged Wangsun Luo to report its exertions to Zhou, saying: "Formerly Chu failed to render its tribute, and held itself distant from its brother states; our former lord Helü, unable to bear that wickedness, girded his sword and grasped his halberd and pursued King Zhao of Chu across the central plain. Heaven favored his loyalty, and the army of Chu suffered a crushing defeat. Now Qi, no more worthy than Chu once was, likewise fails to show reverence for the king's command, and holds itself distant from its brother states; Fuchai, unable to bear that wickedness, donned armor and girded his sword, and marched straight to Ailing. Heaven granted good fortune to Wu, and the army of Qi turned back its spearheads and withdrew. How would Fuchai dare claim this achievement for himself alone? It is the virtue of King Wen and King Wu of Zhou that lent its aid and protection. As the season of Wu's return did not fall within the year's ripening, we then followed the Jiang, went upstream along the Huai, cut a canal, and deepened the waters to emerge between Shang and Lu, and now return to report to the officers who serve the Son of Heaven."

The King of Zhou replied: "Uncle, you have sent your envoy to come before me, the one man who holds the covenant states together, and I may rely on this — I am truly gratified by it. If Uncle can lend his aid to me, the one man, then together we shall receive lasting blessings — what then would the house of Zhou have to fear?" He then bestowed a bow and crossbow, together with the ceremonial vessels of kingship, so as to augment his title and his honors.

The King of Wu then returned home from Huangchi, giving his people rest and disbanding his troops.

Year 20 (二十年)

In the twentieth year, the King of Yue raised an army and attacked Wu. Wu and Yue fought at Zuili; the army of Wu suffered a great defeat, its forces scattered, and the dead were too many to count. Yue pursued and crushed Wu; the King of Wu, in dire distress, sent Wangsun Luo to bow his head to the ground and beg for peace, just as Yue itself had once come to Wu in the same case. The King of Yue answered: "Formerly Heaven granted Yue to Wu, and Wu did not accept it; now Heaven grants Wu to Yue — how could this be turned back? I ask leave to offer you the land of Goutong Dong in the east, and let you and I stand as two lords side by side." The King of Wu said, "When I was at the Zhou court, the ritual courtesy shown a former king there was but a single meal. If the King of Yue does not forget the principle owed to the house of Zhou, and lets Wu remain as a dependent city, that too is my own wish. The envoys ask for the principle of peace observed among the ranked states — it rests entirely with your will, my lord." Grandee Zhong said, "Wu has acted without the Way; now that we have had the good fortune to capture him, I beg the king to determine his fate." The King of Yue said, "I shall lay waste to your altars of soil and grain, and level your ancestral temple." The King of Wu fell silent. He asked for peace seven times over, and the King of Yue would not listen.

Year 23 (二十三年)

In the twenty-third year, in the tenth month, the King of Yue attacked Wu once more. The state of Wu, utterly spent, could not give battle; its soldiers scattered, and the city gates went undefended. Yue then put Wu to the sword.

The King of Wu led his ministers in flight, racing by day and fleeing by night; after three days and three nights he reached Mount Qinyuhang. His heart was heavy with grief, his eyes stared into a hazy blur, his steps came wild and disordered; his belly was empty and his mouth famished. Looking about, he found raw growing rice and ate it, then lay flat on the ground to drink water. Turning to his attendants he asked, "What is this called?" They answered, "This is raw growing rice." The King of Wu said, "This is what Gongsun Sheng (公孫聖) meant when he spoke of not being able to eat cooked food, and of fleeing about in wild terror." Wangsun Luo said, "Eat your fill and let us go on — ahead lies Xu Mountain; among its western slopes there is a place where we may hide and rest."

After the king had walked on a while, they came upon a ripened melon growing wild, and the King of Wu picked and ate it. He said to his attendants, "How is it that a melon grows in winter, and yet people passing along the road do not eat it — why is that?" His attendants said, "It is called a 'dung-seed' growth; people do not eat it." The King of Wu said, "What do you mean, 'dung-seed'?" His attendants said, "In high summer, when people eat melons on the roadside, the seeds fall by the wayside and sprout again by the time of autumn frost; people find this repulsive, and so will not eat such fruit." The King of Wu sighed and said, "This is what Zixu meant by 'eating one's morning meal' — never knowing if there will be an evening one."

He said to Grand Steward Pi, "I killed Gongsun Sheng and cast his body from the summit of Xu Mountain; out of dread I now feel the shame of it before all the world — my feet cannot go forward, my heart cannot bear to go on." Grand Steward Pi said, "Death and life, defeat and success — can these truly be escaped?" The king said, "Then does he know nothing at all? Try calling out to him — if Sheng is still there, he ought to answer at once." The King of Wu halted at Mount Qinyuhang and called out, "Gongsun Sheng!" Three times over he called for Sheng, and from within the mountain came the answer: "Gongsun Sheng." Three calls, three answers. The King of Wu looked up to Heaven and cried, "How can I ever turn back now? Generation after generation I have been given sages — and this is what has come of it!"

In a moment's time the Yue troops arrived and surrounded Wu three ranks deep. Fan Li stood in the middle of the ranks, holding a drum in his left hand and grasping the drumstick in his right, and beat it.

The King of Wu wrote upon an arrow and shot it into the ranks of Zhong and Fan Li, with this message: "I have heard that when the cunning hare is dead, the good hound is boiled for the pot; when the enemy state is destroyed, the scheming minister is sure to perish. Now Wu lies stricken — Grandees, what will become of your own plans?"

Grandee Zhong and Chancellor Fan Li pressed the attack all the more urgently. Grandee Zhong wrote upon an arrow and shot it back, saying: "Azure Heaven above stretches vast — things now seem to exist, now seem to perish. Zhong, humble minister of the lord of Yue, Goujian, dares to speak: formerly Heaven granted Yue to Wu, but Wu was unwilling to accept it — this was a betrayal of Heaven's own will. Goujian revered Heaven and achieved merit, and so was able to return to his state; now Heaven above rewards Yue's achievement, and we revere this and accept it, not daring to forget it. Moreover Wu has committed six great transgressions that have brought it to ruin — does the king know them? That it had a loyal minister, Wu Zixu, who remonstrated in loyalty and was put to death for it — this is the first great transgression. That Gongsun Sheng spoke honestly and won no reward for it — this is the second. That Grand Steward Pi, foolish and flattering, spoke lightly and slandered and toadied, pouring out reckless words without restraint, and yet was heeded and employed — this is the third. That Qi and Jin had committed no act of rebellion, no fault of excess, and yet Wu attacked both states, humiliating their rulers and ministers and destroying their altars of soil and grain — this is the fourth. That Wu and Yue share the same speech and the same pitch-standards, are aligned above with the same constellations and share below the same reckoning, and yet Wu invaded and attacked it — this is the fifth. That formerly Yue itself slew Wu's former king — no crime could be greater — and yet, when fortune later allowed Wu to attack and subdue Yue in return, Wu did not follow the Mandate of Heaven through to its end, but instead let go of that enmity, which later became a great calamity — this is the sixth. The King of Yue respectfully engraves this upon the blue Heaven above — how would he dare do otherwise than as commanded?"

Grandee Zhong said to the lord of Yue, "In the depths of winter, when the vital airs settle, Heaven is about to bring about killing; if we do not carry out Heaven's own killing, we shall suffer its calamity ourselves." The King of Yue bowed reverently and said, "Very well. Now, as we plan against the King of Wu, what should be done?" Grandee Zhong said, "Let my lord don the robe of the Five Powers, gird the sword Buguang, grasp the spear Qulu, glare with fierce eyes and speak in a stern voice, and so take hold of him." The King of Yue said, "Very well."

Then, following Grandee Zhong's words, he addressed the King of Wu, saying, "Truly, this very day, hear your fate!" After a while had passed in speech, the King of Wu still would not take his own life. The King of Yue sent word to him again, saying, "How can the king bear such disgrace and such deep shame? No ruler under Heaven lives ten thousand years; death and life are one and the same thing. You still have some glory left to you — why must you force my host of soldiers to lay blades upon the king with their own hands?" Still the King of Wu would not consent to kill himself. Goujian said to Zhong and Fan Li, "Why do you two gentlemen not put him to death yourselves?" Zhong and Fan Li said, "We hold the rank of ministers; we dare not lay a sovereign's punishment upon a sovereign with our own hands. We beg our lord to press him urgently and command it himself. Heaven's own execution ought to proceed — it cannot be delayed long." The King of Yue again glared with furious eyes and said, "Death is what men dread — yet he who is truly at fault owes nothing further to Heaven, and nothing further to man, once he pays for it. Now you, my lord, bear the guilt of six great transgressions, and yet, knowing no shame or disgrace, you still seek to live on — is this not contemptible?" The King of Wu then heaved a great sigh, gazed all about him, and said, "Very well." He then drew his sword and fell upon it and died. The King of Yue said to Grand Steward Pi, "As a minister, you were disloyal and without good faith, and you brought ruin upon your state and death upon your lord." He then had Pi executed, together with his wife and children.

As the King of Wu was about to fall upon his sword, he turned to his attendants and said, "In life I have known shame; in death too I shall know disgrace. If the dead have awareness, then I shall feel too ashamed before the former kings in the underworld to bear the sight of my loyal minister Wu Zixu and of Gongsun Sheng; if the dead have no awareness, then I shall have failed even in this, my last act of living. When I die, be sure to bind a cord of silk cloth over my eyes — and fearing that it will not cover them fully, I ask further that three folds of embroidered gauze be laid over it besides, to shut out all light. Living, I could not see clearly for myself; dying, let no one see my face. What choice do I have?"

The King of Yue then buried the King of Wu with full rites at Beiyou on Mount Qinyuhang. The King of Yue had his soldiers gather to mark the achievement of the campaign, each man bringing a basket of low, damp earth to raise the burial mound. Grand Steward Pi, too, was buried beside Beiyou.

The Outer Tradition of Wuyu, King of Yue (越王無余外傳)

Wu Yue Chunqiu — The Outer Tradition of Wuyu, King of Yue, Book Six

Wuyu (無余), the earlier lord of Yue, was enfeoffed as a distant scion in the line of Yu of Xia. Yu's father, Gun (鯀), was a descendant of the Thearch Zhuanxu. Gun took a wife of the Youshen clan, named Nüxi. Though she had reached her full years, she had not yet borne a child. At Mount Di, Nüxi found a grain of Job's-tears and swallowed it; it was as though she were moved by something, and she thereupon conceived, and gave birth to Gaomi through an opening cut in her side. The family dwelt among the Western Qiang, in a place called Shiniu — Shiniu lies in the western river region of Shu.

In the time of Thearch Yao, the great flood came surging on, and all under Heaven lay submerged and sodden; the Nine Provinces were choked and blocked, and the Four Rivers dammed shut. The Thearch grieved that the central lands were not at peace, and mourned that the common people suffered such calamity. He therefore commanded the Chiefs of the Four Mountains to raise up worthy and capable men, meaning to entrust the taming of the waters to one of them. From the central lands to the farthest borders, no one recommended a fit man. The Thearch had no one to entrust with the task; the Chiefs of the Four Mountains then put forward Gun and recommended him to Yao. The Thearch said, "Gun disobeys command and ruins his own clan — he will not do." The Chiefs of the Four Mountains said, "Comparing him against all the assembled ministers, none is the equal of Gun." Yao then employed him to control the waters; nine years after receiving the charge, he had achieved no success. The Thearch, angered, said, "Now I know he is incapable." He sought anew and found Shun, and had him take over the government of the Son of Heaven and make the rounds of inspection. Observing that Gun's control of the waters had produced no result whatever, he had Gun put to death at Yu Mountain. Gun's body was cast into the water, where it transformed into a yellow chimera, and thereupon became the spirit of the Yu Abyss.

Shun and the Chiefs of the Four Mountains then put forward Gun's son, Gaomi. The Chiefs of the Four Mountains said to him, "Since Shun holds that the taming of the waters achieved no merit, we put you forward, his heir, to examine and complete his father's work." Yu said, "Yes — I, this young one, dare to examine my accomplishments in full, so as to unite myself with the will of Heaven. I shall simply commit myself wholly to the task."

Grieved that his father's work had failed, Yu followed along the Jiang, went upstream along the He, crossed the Ji entirely, and surveyed the Huai; he toiled in body and burned in thought as he traveled on. For seven years, hearing music he did not stop to listen; passing his own gate he did not enter; when his cap caught and fell he did not turn back for it; when his shoe came off he did not stop to put it on again. Yet his work was still not brought to completion, and he sank into anxious, deep thought. He then consulted the Yellow Emperor's Central Classic and Calendar, a record, it is said, left behind by sages, which told: "At the southeast of Jiu Mountain stands the Pillar of Heaven, called Wanwei; the Red Thearch dwells at its gate-tower. At the summit of that cliff it is borne up by patterned jade and covered over with a great flat stone; its writing is on tablets of gold, its characters made of blue-green jade, bound together with white silver, all its text engraved in relief."

Yu then made a tour to the east, ascended Heng Mountain, and offered the blood of a white horse in sacrifice, yet did not have the good fortune to find what he sought. He then climbed the mountain, looked up to Heaven, and gave a long cry; and thereupon he dreamed he saw a man in embroidered crimson robes, who called himself the Envoy of the Dark Barbarians and the Azure Waters, and said he had heard that the Thearch had sent Wenming here, and so had come to await him. "This is not yet the proper year and month; I shall tell you the appointed time — do not treat this lightly, nor make idle song of it." So, leaning against the Mountain of the Overturned Cauldron, he sang, and turning east, said to Yu: "If you wish to obtain the book of my mountain spirit, fast for three months below the Yellow Emperor's cliff-peak; on the day gengzi, climb the mountain and split open the stone, and the book of golden tablets will be there." Yu withdrew and fasted for another three months; on the day gengzi he climbed Wanwei Mountain and split open the book of golden tablets. Examining the golden tablets and their jade characters, he grasped the principle for controlling the waters.

He then returned to the mountain range, and by the four kinds of conveyance he traveled the rivers. He began at Huo Mountain, circling and gathering at the Five Sacred Peaks. As the Odes says:

"Truly that southern mountain —
it was Yu who made it his own domain."

He then made his rounds along the Four Rivers. Together with Yi and Kui he took counsel; wherever he came to a famous mountain or great marsh, he summoned its spirit and asked it about the veins and patterns of the mountains and streams, what gold and jade were to be found there, the kinds of birds, beasts, and insects, and the customs of the people of the eight directions, the strange states and foreign lands, and the distances and measures of the land. He had Yi record all of this systematically in writing — and so it was named the Shan Hai Jing, the Classic of Mountains and Seas.

Yu was thirty and had not yet married; when he traveled to Tushan, fearing that his years were growing late and that he would fail to keep the proper order, he said, "When I marry, there is sure to be a sign in answer." Then a white fox with nine tails came before Yu. Yu said, "White is the color of my own robes; the nine tails are the sign of kingship. The song of Tushan says:

'Softly, softly goes the white fox,
nine tails, thick and full.
Our house welcomes the fine stranger,
who comes as guest and becomes our king.
A family made, a household formed —
I shall build for him his flourishing.
Where Heaven and man come together,
it is here that it is done.'

How clear a sign this is!" Yu thereupon married a woman of Tushan, called Nüjiao. He set out on the days xin, ren, gui, jia, and departed. In the tenth month, Nüjiao bore a son, Qi (啟). Qi was born without ever seeing his father, and morning and night he wailed and cried.

On his travels Yu sent Dazhang to pace off the breadth from east to west, and Shu Hai to measure the span from south to north, so as to determine fully the reach of the eight extremities and to compute the whole measure of Heaven and Earth.

Yu crossed the Jiang, going south to inspect the patterns of the waters, when a yellow dragon rose up beneath his boat and bore it on its back; the men in the boat were terrified. Yu, however, laughed aloud and said, "I have received my charge from Heaven, and I exhaust my strength to labor for the myriad people. To live is my nature; to die is my fate. What business of yours is this?" His countenance did not change. He said to the boatmen, "This is simply Heaven making use of me." The dragon then trailed its tail, released the boat, and departed.

Going south to hold council at Cangwu, he saw a man bound in fetters, and Yu patted the man's back and wept. Yi said, "This man has broken the law and so rightly deserves this — why do you weep for him?" Yu said, "When the world holds to the Way, the people do not fall into wrongdoing; when the world lacks the Way, guilt reaches even good men. I have heard that if one man does not plow, someone will suffer hunger for it; if one woman does not tend silkworms, someone will suffer cold for it. I govern the waters and lands on the Thearch's behalf, so as to bring the people to settled, peaceful dwelling and let each find his proper place — yet now this man falls afoul of the law in this way. This is because my own virtue runs thin, and I have failed to transform the people by my example. That is why I weep for him in sorrow."

Thereupon he made a circuit of the whole realm: to the east he went as far as the farthest traces of habitation; to the west he extended to Jishi; to the south he crossed Chi'an; to the north he passed beyond Han Valley. He circled Mount Kunlun, examined the Six Barriers, traced the veins of the earth's patterns, and named its gold and stone. He charted the Flowing Sands in the western corner, and released the Ruo River in the northern Han region. The Blue Spring and the Crimson Abyss he divided so that they flowed into their caverns; he opened the Jiang so that it flowed east, reaching as far as Jieshi. He dredged the Nine Rivers at Hun Abyss, and opened the Five Waters in the northeast; he cut through Longmen and opened up Yique. He leveled and surveyed the soils, and observed the land to divide it into provinces. From every distant region rulers came forward, each bringing what tribute they had; the people left behind their rugged, perilous dwellings and returned to the central lands.

Yao said, "Yes! Let this stand firm, and be our hope." He then styled Yu "Elder Yu," gave him the office of Minister of Works, bestowed on him the clan-name Si, and had him head and oversee the lords of the provinces, making the rounds of the twelve regions.

When Yao passed away, Yu observed the three years' mourning as though for his own father and mother, weeping by day and sobbing by night, his breath breaking before he could finish his cries.

When Yao ceded the throne to Shun, Shun in turn recommended the Great Yu, changed his office to Minister of Education, had him assist within at Shun's own position, and act abroad as overseer of the Nine Regional Lords.

When Shun passed away, he ceded the throne, commanding it to Yu. Yu observed three years of mourning, until his body grew withered and his face turned dark and haggard; he then yielded the throne to Shangjun, and withdrew to dwell south of Yang Mountain, north of its shaded slopes. But the myriad people would not adhere to Shangjun, and instead pursued and flocked to where Yu was, in the manner of startled birds soaring up to the sky, or frightened fish plunging into the deep; they sang by day and chanted by night, climbing the heights and crying aloud, "If Yu abandons us, whom then shall we look up to?" When Yu's three years of mourning were complete, grieved for the people's sake, he had no choice but to take the throne of the Son of Heaven.

After three years he reviewed his achievements; by the fifth year his government was settled. He made a circuit of the whole realm, and returned to Great Yue. He ascended Mao Mountain to receive the ministers of the four quarters in audience, displaying himself before the assembled lords of the central provinces. Fangfeng arrived late, and Yu had him beheaded before the assembly, to show all under Heaven that everyone belonged under Yu's rule. He then held a great assembly to reckon and settle the way of governing the state. Within, he praised the achievement of the provinces at Fu Mountain in exercising caution; without, he set forth his sagely virtue to answer the will of Heaven, and thereupon renamed Mao Mountain "Kuaiji Mountain" — the Mountain of Reckoning and Assembly. He then handed down the governance of the state, gave rest and nourishment to the myriad people, and named the state "Xia." Afterward he enfeoffed the meritorious and ranked the virtuous; no wrongdoing was too small to punish, no achievement too slight to reward; all under Heaven looked up to him in eager longing, as a child longs for its mother, or a son returns to his father.

Yet, remaining in Yue, and fearing that his ministers might not follow him there, he said, "I have heard that one who eats the fruit does not harm the branch; one who drinks the water does not muddy its flow. I obtained the book of the Overturned Cauldron Mountain, and through it was able to remove calamity from all under Heaven, and bring the people back to settled village life. My virtue is manifest in this way — how could it ever be forgotten?" He then accepted counsel and heeded remonstrance, brought peace to the people, and put their households in order; dwelling at Mi Mountain, he felled timber, and for the settlements he laid out plans and cut official seals, and set up crossed timbers to form gates. He regulated weights and steelyards, standardized pecks and bushels, and dug wells to show the people, establishing all these as models and measures. Phoenixes roosted in the trees, luan-birds nested beside them, qilin walked in the courtyard, and the hundred birds gathered in the marshes.

At length, as he grew old and aged, he sighed and said, "My years grow late, my life draws toward its evening; my span is nearly spent, and here it shall stop." He commanded his ministers, saying, "After my hundred years, bury me at Kuaiji Mountain, with an outer coffin of reeds and an inner coffin of paulownia wood; dig the grave-pit seven feet deep, not so deep as to reach the springs below; let the mound rise three feet high, with three earthen steps." And after the burial he said further, "Do not alter the plot — so that those who dwell there afterward may live in ease, though it cost hardship to those who built it."

After Yu passed away, all the auspicious omens departed together. Heaven, admiring Yu's virtue and honoring his achievement, caused the hundred birds to return and till the fields for the people — great and small in their proper order, advancing and withdrawing in due formation, one flourishing as another declined, coming and going according to a constant pattern.

When Yu passed away, the throne was handed down to Yi (益). Yi observed three years of mourning, and never spoke without thinking of Yu. When the mourning was complete, Yi withdrew in deference to Yu's son Qi, to the sunny side of Mount Ji. But the assembled lords left Yi and went instead to pay court to Qi, saying, "Our lord is the son of Thearch Yu." Qi thereupon took the throne of the Son of Heaven, and governed the state from Xia. Following the excellence of Yu's Tribute, he made use of the soils of all Nine Provinces to grow the five grains, without interruption across the years. Qi sent envoys each year, in spring and autumn, to sacrifice to Yu in Yue, and established an ancestral temple atop South Mountain.

Six generations after Yu came Thearch Shaokang (少康). Shaokang, fearing that the sacrifices to Yu might be cut off and go unoffered, enfeoffed his own concubine-born son in Yue, and titled him Wuyu. When Wuyu first received his fief, the people dwelt among the mountains; though they had the benefit of the "bird-fields," the rents and tribute barely sufficed to cover the costs of the ancestral temple's sacrifices. So they also farmed the hill-slopes and the flatlands, and some hunted birds and deer to supply their food. Wuyu was simple and unadorned, and did not raise ornamented palaces or halls, but dwelt wherever the people themselves dwelt. In spring and autumn he offered sacrifice at Yu's tomb at Kuaiji.

Wuyu's line passed down for more than ten generations, until the last of these lords grew weak and inferior, unable to establish himself, and turned to become an ordinary registered commoner among the people; the sacrifices to Yu were cut off. More than ten years later, there was a man who, from birth, could already speak; his speech sounded like the calls of birds — yan-die, yan-die. He pointed to Heaven and toward Yu's tomb and said, "I am a distant scion of the line of Lord Wuyu. I am about to restore the sacrifices of the former lords, renew the offerings at Yu's tomb, and pray to Heaven on behalf of the people for blessing, so as to open the way of communication with the ghosts and spirits." The people, delighted, all helped to support the sacrifices to Yu, bringing tribute in the four seasons; they then jointly raised him up and established him, to carry on as successor to the lords of Yue, restoring the sacrifices of the kings of Xia, and settling and gathering in the good omen of the bird-fields, so as to pray for the fate of the common people. From this time on there gradually arose the proper relations of lord and minister, and he was titled Wuren.

Wuren fathered Wuze (the second character here corrected in transmission from "hand" to "eye"), and Wuze devoted himself wholly to guarding the state, never failing the mandate of high Heaven. When Wuze died, the succession passed, it is said, to Fu Tan. Fu Tan fathered Yuanchang. When Yuanchang took the throne, it fell in the time of King Shoumeng, Zhufan, and Helü of Wu. Yue's rise to hegemonic power began with Yuanchang.

The Outer Tradition of Goujian Entering Servitude (勾踐入臣外傳)

King Goujian of Yue, Year 5 (越王勾踐五年)

In the fifth year of King Goujian of Yue, in the fifth month, the king, together with Grandee Wen Zhong (文種) and Fan Li, entered into servitude at Wu. All the assembled ministers escorted him as far as the banks of the Zhe River. There, facing the water, they held the rite of Farewell to the Road, and the army arrayed itself at Guling. Grandee Wen Zhong stepped forward to offer the invocation, in these words:

"August Heaven grants its aid and support:
what sinks before shall rise thereafter.
Calamity is the root of virtue;
sorrow is the hall of blessing.
He who overawes others is destroyed;
he who submits and yields shall flourish.
Though the king is led away in bonds,
no misfortune shall follow after.
Lord and minister part in life,
and this moves the High Sovereign above.
The assembled men grieve in sorrow,
none among them left unmoved.
Your servant begs to offer dried meat,
and pour out two cups of wine."

The King of Yue looked up to Heaven and heaved a great sigh; he raised his cup, tears falling, and said nothing. Zhong came forward again and offered a second invocation:

"May the Great King's virtue and years
know no bound, no limit.
Heaven and Earth receive his spirit,
gods and spirits lend him their wings.
Our king, generous in this virtue,
has blessing and aid at his side.
His virtue dissolves the hundred misfortunes;
he shall receive the gain of good fortune.
Leaving behind that court of Wu,
he shall come home again to Yue.
Now that the cup of wine is raised,
let all cry out: may he live ten thousand years!"

The King of Yue said, "I have inherited the remaining virtue of the former king, and have kept guard over the state at its borders; fortunate to receive the counsel of my grandees, I have thereby been able to preserve the burial mounds of the former king. Now I meet with disgrace and shame, and am made a laughingstock to all the world — is this my own fault, or is it the fault of my grandees? I do not know where the blame lies. I wish that you gentlemen would discuss the matter and give me your thoughts."

Grandee Fu Tong (扶同) said, "How base such words are! Formerly King Tang was held captive at Xia Tai, yet Yi Yin never left his side; King Wen was imprisoned in the stone chamber, yet the Grand Duke never abandoned his state. Rise and fall lie with Heaven; survival and ruin depend on man. Tang changed his manner and flattered the tyrant Jie; King Wen submitted and found favor with the tyrant Zhou — the houses of Xia and Yin relied on force and tyrannized these two sages, yet both lords humbled themselves in order to attain the Way of Heaven. Therefore King Tang did not wound himself over his hardship, and King Wen of Zhou did not treat his own distress as an affliction."

The King of Yue said, "Formerly Yao entrusted the realm to Shun and Yu, and all under Heaven was well governed; though there was the calamity of the great flood, it never became a disaster brought on by man. Strange portents did not even reach down to the common people — how much less, then, should they reach a ruler of men?"

Grandee Ruocheng (若成) said, "It is not as the king says. Heaven has its calendrical order, and virtue has its thin and its abundant measure. The Yellow Emperor did not yield the throne, yet Yao still passed it to a Son of Heaven. Among the kings of the Three Dynasties, ministers assassinated their rulers; among the Five Hegemons, sons killed their fathers. Virtue has its broad and its narrow measure, and the vital breath has its high and its low. The present age is just like a marketplace among men: goods are laid out, and deceptions are set up beside them; one holds one's schemes in reserve to face one's enemies. If, through misfortune, one falls into distress, one need only seek to extend oneself once more, that is all. Why does the Great King not view things in this light, instead of giving way to joy and to anger?"

The King of Yue said, "One who trusts in others does not bring disgrace upon himself; one who relies only on himself endangers his own state. You grandees are all planning ahead for troubles not yet arisen, hoping to topple enemies and break foes, and sitting back to summon the blessing of Mount Tai upon yourselves. But now I myself am reduced to such extremity as this, and yet you say that Tang and King Wen, after their distress, were sure to become hegemons — how do such words fail to match the true forms of ritual propriety? A gentleman contends for an inch of shadow and casts aside pearls and jade — yet now I had only hoped to escape the troubles of my army and my campaigns, and instead I am bound and taken captive by the hand of my enemy; my own body shall become a bondsman, my wife a servant-maid; I go, never to return, and shall die a stranger's death in an enemy land. If my soul and spirit still have awareness, I shall feel shame before the former kings; if they have none, then my very bones and flesh will simply be cast away and discarded. Why do the words of you grandees fail so to match my own feelings?"

Thereupon Grandee Zhong and Fan Li said, "We have heard the men of old say: 'One who does not dwell in seclusion cannot broaden his resolve; one whose body knows no sorrow cannot extend his thought far.' Sage kings and worthy rulers have all met with the hardship of distress and extremity, and borne shame that could not be pardoned. Though their persons were held captive, their names remained honored; though their bodies were disgraced, their reputations still shone with glory. They dwelt in low estate yet did not count it evil; they lived in peril yet did not count it base. The Five Thearchs, though their virtue was rich, still had bitter regrets from distress and extremity, and even they still felt the anxiety of the flood's overflow. The Three Kings endured the disgrace of violent hardship, and did not escape imprisonment in the three prisons; weeping tears, they bore false accusation, wailing as they walked, they became bondsmen — yet King Wen worked out the Changes and composed its hexagrams even in captivity, and the Way of Heaven aided him. When the season had passed beyond its due time, obstruction at last turned to smooth passage; the other lords came together to his aid, and the king's mandate showed forth its tokens — the vermilion-maned horse and the black fox. His assisting ministers bound up their hair, broke open the prison, and shattered the fetters; he returned to his state, cultivated his virtue, and at last struck down his enemy. He raised himself up and took hold of all within the seas as easily as turning over the back of one's hand; all under Heaven honored him as their leader, and his achievement has hung down through ten thousand generations.

"As for the Great King's present distress and hardship — your servants truly exhaust our counsel on your behalf. A sword that can cut through bone has no fine edge for delicate carving; a spear-blade dredged from raw iron has no convenience for splitting hairs; a strategist who lays out grand plans offers no rhetoric of sudden, violent triumph. Now your servants, following the patterns of Heaven above and examining the records of what falls below, observe that the two vital forces germinate together, yet survival and ruin occupy different places: if that state rises, then we are disgraced; if we attain hegemony, then that state perishes. The two states contend over the Way, and it is not yet known which shall prevail. The king's present peril is but a reckoning within the numerical order of Heaven's own Way — why must you wound yourself over it? For good fortune is the gateway to misfortune, and blessing is the root of calamity. Now, though the Great King stands at a moment of peril and hardship, who can know that this is not in fact an omen of flourishing yet to come?"

Grandee Ji Yan (計研) said, "Now my lord holds his state at Kuaiji, and is reduced to extremity as he enters servitude at Wu; his words are sorrowful, his speech is bitter, and the assembled ministers weep over it. Though this grieving, resentful heart of his moves everyone deeply — why, then, do you gentlemen speak with such reckless, exaggerated words, using them to deceive one another? Your servant, truly, does not approve of this."

The King of Yue said, "I am about to depart and enter servitude at Wu, and must burden the various lords and grandees with the state. I wish that each of you would speak for yourselves, and I shall entrust the matter accordingly."

Grandee Gaoru (臯如) said, "Your servant has heard that Grandee Zhong is loyal and skilled in forethought; the people are drawn to his wisdom, and officers delight to serve under him. If the state is now entrusted to this one man, its Way will surely be preserved — why not follow your own heart's inclination, and charge him with command over the assembled ministers?"

Grandee Yeyong (曳庸) said, "Grandee Wen Zhong is the beam and pillar of the state, the claws and fangs of the ruler. A thoroughbred cannot be matched stride for stride by an ordinary horse; the sun and moon cannot shine together side by side. If the king entrusts the state to Zhong, then the ten thousand main threads and thousand lesser cords of government will all be taken up without exception."

The King of Yue said, "This state is the state of the former kings. My own strength is weak and my position poor; I have not been able to keep faithful guard over its altars of soil and grain, nor carry on its ancestral temple. I have heard that when a father dies, his son takes his place; when a ruler is away, his ministers draw close together. Now I must leave the affairs of state to you grandees, while I myself go to serve as a bondsman-official in Wu; I entrust the state and its people to you gentlemen. This road is mine to walk, yet it is also a burden laid upon you. Ruler and minister share the same Way; father and son share the same vital breath — this is Heaven's own nature, spontaneous and unforced. How could it be that those who remain behind give their utmost loyalty, while the one who is gone becomes somehow untrustworthy? Why is it that when you grandees discuss this matter, you are now in agreement, now at odds, leaving my own heart unsettled and undecided? To hand over the state and entrust it to the worthy, weighing who can bring achievements to completion — this is the ruler's own charge to give; to receive instruction, follow what is right, and never overstep one's proper share — this is the duty belonging to the minister. I look to you grandees, each according to his own ability, and say only that I commit myself to you, that is all. Ah — how sorrowful this is!"

Ji Yan said, "What the king has set forth is indeed sound reasoning. Formerly when Tang went into Xia, he entrusted his state to Wensi; when the Chief of the West went to Yin, he entrusted his state to the Two Elders. Now, though his heart still clings to the court of Xia where he is detained, his purpose is set on returning home. Just as a wife going to market instructs her children to sweep and clean in her absence, so a ruler going into exile charges his ministers to guard and defend the state. The son is questioned about affairs; the minister offers counsel according to his ability. Now, if the king wishes to know the aims of his officers, let each set forth his own intention, and let those most capable then be chosen, and the fitting course deliberated."

The King of Yue said, "What the grandee says is right. I am about to depart — I wish to hear the counsel of each of you gentlemen."

Grandee Zhong said, "To manage within the labor-service of the borders and boundaries, and to prepare without for farming and warfare, leaving no land to lie fallow and unused, so that the common people cling close in loyalty — this is your servant's charge."

Grandee Fan Li said, "To assist a lord in peril, to preserve a state on the brink of ruin, to feel no shame at the hardship of humbled distress, to hold steady in a place of disgrace, to go forth and be certain to return, and together with my lord to avenge this wrong — this is your servant's charge."

Grandee Kucheng (苦成) said: "To issue the ruler's commands, to make manifest the ruler's virtue; in hardship to share his distress, in advancement to share his hegemony; to govern confusion and set disorder in order, and make the people know their proper stations — this is the minister's charge."

Grandee Yeyong (曳庸) said: "To receive commands and undertake missions, to bind the other lords in harmony, to convey orders and deliver intentions, to send gifts out and receive them in return, to dissolve worries and dispel troubles so that no doubt remains, to go abroad without forgetting one's charge and to return home without incurring blame — this is the minister's charge."

Grandee Haojin (皓進) said: "To unify the heart and align the will, above to stand level with one's equals, below never to defy commands, in every act to follow the ruler's word; to cultivate virtue and walk in righteousness, to keep good faith and cherish old ties; when facing wrong to resolve doubt, when the ruler errs to remonstrate, keeping the heart upright and unbending; to raise up faults and set them out fairly, showing no favor to kin, no private dealing abroad, giving one's whole person over to the ruler, one and the same from beginning to end — this is the minister's charge."

Grandee Zhuji Ying (諸稽郢) said: "To watch the enemy and array the battle line, to loose arrows and raise weapons, to tread over bellies and wade through corpses while blood flows in torrents, pressing forward greedily and never retreating; when two armies stand matched, to break the enemy and strike down the multitude, and let one's might overawe the hundred states — this is the minister's charge."

Grandee Gaoru (臯如) said: "To cultivate virtue and practice kindness, to comfort and console the hundred clans; to face hardship and toil in one's own person, acting always with one's own hands; to mourn the dead and visit the sick, to save and preserve the people's lives; to store up the old grain and lay by the new, and not indulge in double flavors at a meal; to make the state rich and the people full, and to keep the vessels of state in good order for the ruler's use — this is the minister's charge."

Grandee Ji Yan (計研) said: "To watch Heaven and observe Earth, to chart the calendar of yin and yang, to observe changes and weigh calamities, to distinguish the ominous from the auspicious; when sun and moon take on their hues and the five essences move awry, to know good fortune when blessings appear and to know misfortune when portents arise — this is the minister's charge."

The King of Yue said: "Though I go north into the enemy's land, a beaten captive of Wu, I have grandees who hold virtue in their hearts and carry method in their hands, each keeping to his own charge to preserve the altars of soil and grain — what have I to grieve over?" Then he took his leave upon the Zhe River. The assembled ministers wept, and there was not one who did not grieve. The King of Yue looked up to Heaven and sighed: "Death is what people fear. Yet when I hear of death, is there truly no tremor within my breast?" Then he boarded the boat and went straight off, and to the end he never looked back.

The King of Yue's lady leaned against the boat and wept; watching the crows and magpies peck at shrimp on the river's sandbars, flying off and returning again, she wept and sang of it, saying:

"I look up at the flying birds — crows and kites,
riding the dark void, calling, wheeling on and on.
They gather on the sandbar — free and easy,
peck shrimp, lift wing — up into the clouds,
free to come, free to go as they please.
I am no wrongdoer — yet I bear the earth's burden;
what is my crime — that Heaven should condemn me so?
Sails swelling, alone — I go west,
who knows what year — I shall return?
My heart aches — as though cut through,
my tears well and fall — both eyes hung with them."

Then in grief she sang again:

"Those birds in flight — the kites and crows,
having wheeled and circled — now settle and rest.
Their hearts are set — only on the plain shrimp,
why should they dwell and feed — on river and lake?
Circling, wheeling again — roaming, soaring,
going and returning — ah, alas!
At first I served my lord — and left my home,
now my life must end — in my lord's own capital.
That we should meet our end here — what fortune is this,
to leave my own state — and go to Wu.
I, the wife, wear coarse cloth — and become a slave-girl;
my husband loses his cap of office — and becomes a bondsman.
The years stretch far — hard to see their end,
this wrong, this grief — pierces my heart.
My bowels tied in a thousand knots — I bear it within,
ah, such sorrow — I forget to eat.
I wish my body — were like a bird's,
that I might soar aloft — lifting my wings.
Leaving my state — my heart is shaken,
this bitter grief — who understands it?"

When the King of Yue heard his lady's song of sorrow, his heart grieved within him, and he said: "Why should I grieve? My six wing-feathers are already grown."

Then he entered Wu, and, seeing Fuchai, knocked his head to the ground, bowed twice, and declared himself a vassal, saying: "I, Goujian, the lowly minister of the Eastern Sea, above bring shame upon August Heaven, below fail Sovereign Earth; unable to measure my own strength rightly, I have defiled and disgraced the Great King's soldiery, and brought my crime upon your borderlands. If the Great King will pardon so deep a fault and condemn his servant only to labor, setting me to hold the dustpan and broom, then truly, receiving this generous grace, I shall keep my life a little longer, and I cannot bear the weight of gratitude above and shame below. Your minister Goujian knocks his head upon the ground again and again." King Fuchai of Wu said: "In my dealings with you, I too have gone too far. Do you not think of the enmity toward my late father?" The King of Yue said: "If your minister must die, then let him die — I only beg the Great King's forgiveness." Wu Zixu, standing at the king's side, his eyes like blazing coals, his voice like thunder, came forward and said: "A bird flying high above the blue clouds — men still wish to shoot it down with corded arrows; how much more so a creature that already lies close by, in the flower-pond, gathered beneath the very eaves of the hall? Now the King of Yue, driven out into the southern hills, wandering in a place where he could not survive, has had the good fortune to trespass upon our soil and enter our very threshold — this is meat already dressed and set upon the cook's tray. How can we let it slip away?" The King of Wu said: "I have heard that to put to death one who surrenders and to kill one who submits brings disaster down upon three generations. It is not that I cherish Yue and therefore will not kill him — I fear the reproach of August Heaven, and so I pardon him." The Grand Steward Pi remonstrated, saying: "Zixu is clear-sighted about the advantage of the moment, but does not understand the way of bringing peace to the state. I beg the Great King to follow through on what he has already resolved, and not be constrained by the mouths of petty men." So Fuchai in the end did not put the King of Yue to death, but ordered him to drive carriages and tend horses, kept hidden within the palace precincts.

In the third month, the King of Wu summoned the King of Yue to an audience; the King of Yue prostrated himself before him, and Fan Li stood behind. The King of Wu said to Fan Li: "I have heard that a chaste wife does not marry into a ruined and fallen household, and that a worthy and humane man does not take office in a state already extinguished. Now the King of Yue has lost the Way; his state is on the point of ruin, its altars of soil and grain broken and crumbled, his person doomed to die and his line to be cut off, and he is laughed at by all under Heaven. And you, together with your lord, have both become slaves, come to surrender to Wu — is this not shameful? I wish to pardon your offense. Can you change your heart, renew yourself, cast Yue aside, and come over to Wu?" Fan Li answered: "Your servant has heard that the minister of a fallen state dares not speak of governance, and the general of a defeated army dares not speak of courage. While I was in Yue, I was neither loyal nor faithful; now the King of Yue did not honor the Great King's commands and titles, and took up arms to stand against the Great King, and for this he has at last incurred guilt, and lord and minister together have surrendered. Having received the Great King's vast grace, that lord and minister might be preserved together, I ask only to be allowed to enter and take up the sweeping and cleaning, to go out and run at your beck and call — this is your servant's wish." At this the King of Yue prostrated himself upon the ground and wept, believing that he had now lost Fan Li for good. But the King of Wu, understanding that Fan Li could not be made his minister, said to him: "Since you will not change your resolve, I will place you once more in the stone chamber." Fan Li said: "Your servant begs to obey the command." The King of Wu rose and went into the palace; the King of Yue and Fan Li hastened into the stone chamber.

The King of Yue wore a calf-nose loincloth and bound his hair up like a woodcutter's; his lady wore a hemless skirt and a jacket that closed on the left. The husband chopped fodder and tended the horses; the wife carried water, cleared away dung, and swept and cleaned. For three years neither showed anger or resentment, and no trace of bitterness crossed their faces. The King of Wu climbed a distant tower and, looking out, saw the King of Yue together with his lady and Fan Li seated beside the horse dung; and yet the propriety between lord and minister remained intact, and the decorum between husband and wife was complete. The king turned and said to the Grand Steward Pi: "That King of Yue is a man of unbending integrity; Fan Li is a scholar of true mettle. Even in such straits and hardship, they have not lost the rites owed between lord and minister. I am moved to pity for them." The Grand Steward Pi said: "I wish the Great King would, with the heart of a sage, take pity on men so reduced and forlorn." The King of Wu said: "For your sake, I will pardon them."

Three months later, he chose an auspicious day, wishing to pardon them, and summoned the Grand Steward Pi to consult with him, saying: "Yue and Wu share the same soil and border on one another's territory. Goujian, foolish and cunning, wished in his own person to play the bandit. Relying on the divine power of Heaven and the virtue bequeathed by the former kings, I punished and chastised the Yue raiders and confined him in the stone chamber. My heart cannot bear to see this any longer, and I wish to pardon him — what do you think?" The Grand Steward Pi said: "Your servant has heard that no kindness goes without its return. If the Great King extends humane grace to Yue, how would Yue dare not repay it? I wish the Great King would carry his intention through to the end."

When the King of Yue heard of it, he summoned Fan Li and told him: "I heard of this from outside, and in my heart I was glad of it alone — yet I also fear it will not be carried through." Fan Li said: "Let the Great King set his heart at ease; the matter shows promise, resting in the First House of the Jade Gate. This year, in the twelfth month, on the day wuyin, at the hour when the sun rises — wu is a day of confinement; yin is the branch that follows upon yin's retreat, and it meets this year's later conjunction with gengchen. Now, to hear good news on a wuyin day is not the same as hearing it on a day of crime and punishment. When the hour reaches mao it injures wu; the Merit Officer, standing as the Soaring Serpent, looks down upon wu; the star that governs schemes of gain is the Blue Dragon, and the Blue Dragon, its ascendancy already spent, now looks toward you (the branch 酉) — a sign of dying breath — and it overcomes yin: this is a time when the hour overcomes the day, and the ruling element lends it further aid. In the matter you seek, both high and low will have cause for grief. Is this not Heaven's net spread wide on all four sides, in which all things alike are injured? What cause has the king to rejoice?"

Indeed, Zixu remonstrated with the King of Wu, saying: "Long ago, Jie imprisoned Tang (湯) yet did not execute him; [King] Zhou (紂) imprisoned King Wen (文王) yet did not slay him. Heaven's Way turned back upon itself, and disaster was overturned into good fortune. And so the Xia was destroyed by Tang, and the Yin (殷) was extinguished by the Zhou (周). Now the Great King, having imprisoned the lord of Yue, has not carried out his execution — your servant believes the Great King is gravely deluded. Can this fail to bring upon him the very calamity that befell Xia and Yin?"

The King of Wu then summoned the King of Yue, but for a long while did not see him. Fan Li and Wen Zhong grew anxious and divined about it, saying: "The King of Wu will be taken captive." Presently the Grand Steward Pi came out and, meeting Grandee Zhong and Fan Li, told them that the King of Yue had been confined once more in the stone chamber.

Wu Zixu again remonstrated with the King of Wu, saying: "Your servant has heard that when a true king attacks an enemy state and overcomes it, he follows through with execution, so that afterward there is no fear of reprisal, and the troubles of his sons and grandsons are thereby averted. Now that the King of Yue has already been placed in the stone chamber, it is fitting to deal with him swiftly — later he is bound to become a calamity for Wu." The Grand Steward Pi said: "Long ago, Duke Huan of Qi carved off the land the Duke of Yan had reached escorting him and bestowed it upon the Duke of Yan, and thereby the ruler of Qi won a fine name for himself; Duke Xiang of Song crossed the river to give battle, and the Spring and Autumn praised him greatly for his righteousness: when merit is achieved, one's name is exalted; even when an army is defeated, one's virtue endures. Now, if the Great King truly pardons the King of Yue, his achievement will crown the Five Hegemons, and his fame will surpass the ancients." The King of Wu said: "Wait until my illness has healed, and then, for the Grand Steward's sake, I will pardon him."

A month later, the King of Yue, having left the stone chamber, summoned Fan Li and said: "The King of Wu is ill, and for three months has not recovered. I have heard that it is the way of a minister that when the lord is ill, the minister should grieve; moreover, the King of Wu has treated me with very deep kindness. Whether his illness will be cured or not — only you, sir, can divine this." Fan Li said: "It is plain that the King of Wu will not die; by the day jisi he should recover — let the Great King take note of this." The King of Yue said: "The reason I, in my extremity, have not died, is entirely thanks to your counsel; if I now waver again, how could that be my true resolve? Whether this can be done or not, I leave entirely to your planning." Fan Li said: "Your servant has secretly observed the King of Wu, and he is truly no ordinary man. He often speaks of the righteousness of Tang the Accomplished, yet does not carry it out. I wish the Great King would ask to visit him and inquire after his illness; and once granted an audience, ask for his stool and taste it, and observe his complexion; then bow and offer congratulations, declaring that he will not die, and name the very day of his recovery. Once your words have been proven true afterward, what more would the Great King have to fear?"

The next day, the King of Yue said to the Grand Steward Pi: "This prisoner-minister wishes to have one audience, to ask after the king's illness." The Grand Steward Pi at once went in and reported this to the King of Wu, and the king summoned him for an audience. Just then, it happened that the King of Wu had need of the privy, and the Grand Steward Pi came out carrying his stool, meeting the King of Yue in the doorway. The King of Yue thereupon bowed, saying: "Allow me to taste the Great King's stool, that I may determine good fortune or ill." He then took the stool and matter in his own hand and tasted it. Then, going in, he said: "Your imprisoned servant Goujian offers congratulations to the Great King: the Great King's illness will begin to mend on the day jisi, and by renshen in the third month will be entirely healed." The King of Wu said: "How do you know this?" The King of Yue said: "Your servant once served a master in this art, and heard that when the stool follows the flavor proper to grain, and runs contrary to the season's qi, the patient dies; when it follows the season's qi, the patient lives. Just now your servant secretly tasted the Great King's stool; its foul taste was bitter, and also sharply sour. This flavor corresponds to the qi of spring and summer. It is by this that your servant knows." The King of Wu was greatly pleased, and said: "This is truly a humane man." He then pardoned the King of Yue, letting him leave the stone chamber and go to lodge in separate quarters, taking up the work of herding and tending as before. Ever since tasting the stool and its filth, the King of Yue suffered from bad breath. Fan Li thereupon had those around him all eat cen-grass (岑草), to mask the smell of his breath.

Afterward, just as the King of Yue had foretold, the King of Wu's illness was healed on the very day named, and, his heart mindful of Yue's loyalty, after he returned to the affairs of government he gave himself over to a great drinking feast at the Wen Terrace. The King of Wu issued an order, saying: "Today, set the King of Yue's seat facing north, and let the assembled ministers treat him according to the rites owed a guest." Wu Zixu hurried out to his own lodging and did not attend the seating. When the wine was flowing freely, the Grand Steward Pi said: "How strange! Today those seated each have their own bearing — the unkind flee, and the kind remain. Your servant has heard that like sounds answer one another, and like hearts seek one another out. Now, the state's chancellor is a man of stern courage — is it that in his heart he feels shame? Is it not because true kindness abides here, and he cannot bear to attend the seating, that this is so?" The King of Wu said: "Just so." Thereupon Fan Li and the King of Yue rose together to offer a toast of long life to the King of Wu, with these words: "Your lowly servant Goujian, together with his lesser servant Fan Li, raises this cup to wish you a thousand years of life, and speaks these words: August Heaven's command reigns above, its brightness shines down through the four seasons; equally minded, discerning compassion — the humane one is the Great King. In his own person he practices vast grace, establishes righteousness and carries out benevolence. His nine virtues fill the four quarters, his majesty subdues the assembled ministers. Ah, how glorious! His transmitted virtue, without limit, moves the great sun above, and showers down blessings in reverent abundance. May the Great King's life stretch to ten thousand years, and long preserve the state of Wu. May the Four Seas alike pay homage, and the lords of the realm submit as guests. As the cup of wine is raised, may you receive ten thousand blessings forever!" At this the King of Wu was greatly delighted.

The next day, Wu Zixu came in to remonstrate, saying: "What did the Great King witness yesterday? Your servant has heard that one who harbors the heart of a tiger or wolf within, while outwardly holding to fine and flattering words, does so only to preserve his own person through outward show. A jackal cannot be called upright, and a wolf cannot be befriended. Now the Great King is fond of listening to words good only for the moment, and gives no thought to the trouble of ten thousand years; he casts aside loyal and upright counsel, and gives ear to the words of slanderers; he does not extinguish a grudge sealed in dripping blood, nor cut off a resentment that harbors poison. This is like letting hair down over a charcoal brazier and hoping it will not scorch, or dropping an egg beneath a weight of a thousand jun and hoping it will surely stay whole — is this not perilous indeed? Your servant has heard that one who looks up at a high ascent knows danger for himself, yet does not thereby know how to keep himself safe; one who stands before a bared blade knows he will die, yet does not thereby know how to preserve himself. He who is deluded, if he knows to turn back, has not strayed far from the road. I wish the Great King would examine this."

The King of Wu said: "For three months I have been ill, and not once did I hear a single word from the chancellor — this shows the chancellor lacks compassion; nor did he offer any of the foods I craved, showing his heart gave me no thought — this shows the chancellor lacks humanity. Now, if a minister is neither humane nor compassionate, how can one know whether he is loyal and trustworthy? As for the King of Yue — was he truly deluded? He gave up the defense of his borders, and himself led his ministers and people to come and submit to me — this is his righteousness; he himself became my captive, his wife became my concubine, and he never once resented me; when I fell ill, he himself tasted my stool — this is his compassion; he emptied his treasuries and exhausted his precious goods and coin, bearing no grudge for the past — this is his loyalty and good faith. With these three virtues established, he has served to sustain me. If I were now to heed the chancellor and put him to death, this would show my own lack of wisdom, and would only be done to satisfy the chancellor's private feelings — would this not be a betrayal of August Heaven?"

Zixu said: "How is it that the Great King's words run so contrary? When a tiger crouches low, it does so in order to strike; when a wildcat lowers its body, it does so seeking what it means to seize. A pheasant, dazzled and drawn astray, is caught in the net; a fish, delighted by the bait, dies upon the hook. Moreover, the Great King has only just returned to the affairs of government, standing upon the Ninth House of the Jade Gate; be warned that this affair may end in failure — let there be no fault in this. This year, in the third month, on the day jiaxu, at the hour of the cock's crow — jiaxu is where the year's position meets its general star. The Blue Dragon stands at you (the branch 酉); virtue lies above, but the punishing element lies with metal — this is a day that injures its own virtue. It is known that a father may have a disobedient son, and a ruler may have a rebellious minister. The Great King takes it as righteousness that the King of Yue returned and submitted to Wu, as compassion that he drank the stool and tasted the filth, as humanity that he emptied his treasuries — but in truth this shows he holds no true love for others, and cannot be trusted or drawn close. He merely watches your face and listens for your words, all to preserve his own person. Now, that the King of Yue has entered Wu as a minister — this shows how deep his scheming runs; that he emptied his treasuries and showed no trace of resentment — this is to deceive our king; that below he drank the king's stool — this means that above, he feasts upon the king's very heart; that below he tasted the king's filth — this means that above, he feasts upon the king's very liver. How great indeed is the King of Yue's reverence for Wu — and Wu will in the end be taken captive by him! I beg the Great King to give heed and examine this closely; your servant does not dare flee from death, for fear of betraying the former king. Should the altars of soil and grain one day become a mound of ruins, and the ancestral temple be overgrown with thorns, could such regret ever be undone?" The King of Wu said: "Chancellor, let it rest — speak no more of this. I cannot bear to hear it again."

Thereupon the King of Wu at last pardoned the King of Yue and let him return to his state, escorting him outside the Snake Gate, where the assembled ministers held a farewell rite for the road. The King of Wu said: "I pardon you, my lord, and let you return to your state — you must remember this from beginning to end. Strive to be worthy of it." The King of Yue knocked his head to the ground and said: "That the Great King today should pity his solitary and destitute servant, and let him keep his life whole and return to his state — I, together with Zhong and Li and all their fellows, wish only to die beneath your carriage wheels in your service. Let gray Heaven above bear witness — your servant would never dare betray you." The King of Wu said: "Ah! I have heard that a noble man does not say a thing twice. It is already done — my lord, strive to be worthy of it." The King of Yue bowed twice and prostrated himself, and the King of Wu then led the King of Yue up into the carriage; Fan Li took the reins, and they departed. When they reached the Three Fords, the King of Yue looked up to Heaven and sighed: "Alas! In my time of hardship and misfortune, who would have thought I would live to cross this ford again?" He said to Fan Li: "Today is the third month, on the day jiachen, at the hour the sun tilts toward afternoon; I have received the mandate of High Heaven above, and return now to my old home — can this truly be without troubles to come?" Fan Li said: "Let the Great King have no doubt; look straight ahead and walk the road before you. Yue is about to know good fortune, and Wu is bound to know sorrow." When they reached the Zhe River, they gazed out and saw the mountains and streams of great Yue, layered in splendor, Heaven and Earth clear once more. The king and his lady sighed, saying: "We had already given up all hope, and had bid eternal farewell to the ten thousand people — who could have foreseen that we would return again, and once more see our native land?" As he finished speaking he covered his face, and his tears fell in streams. At this time, the hundred clans all rejoiced together, and the assembled ministers offered their congratulations to a man.

The Outer Tradition of Goujian's Return to His State (勾踐歸國外傳)

Wu Yue Chunqiu, Book Eight

Goujian, Year Seven (勾踐七年)

From the time the King of Yue Goujian became a vassal-minister of Wu until his return to Yue was Goujian's seventh year. The common people bowed to him along the road, saying: "Now at last our lord alone is free from suffering! Now that the king has received Heaven's blessing and is restored to the state of Yue, the footprint of hegemon-kingship rises from this very day." The king said: "I was careless in heeding the teachings of Heaven, and lacked virtue toward the people; now I trouble the ten thousand clans to crowd the forking roads to greet me — with what virtue and transformation can I repay the people of my state?" Turning, he said to Fan Li: "Today is the twelfth month, the day jisi, and the hour has reached midmorning; I wish to reach the capital on this very day — what do you think?" Li said: "Let the Great King wait a while, and allow your servant to divine the day." Then Fan Li came forward and said: "How remarkable, the day the Great King has chosen! The king ought to hasten swiftly — let the chariots race and the men run." The King of Yue whipped his horse and flew in his carriage, and so returned to the palace halls. Wu granted Yue a hundred li of land: to the east, as far as Tandu; to the west, stopping at Zhouzong; to the south, reaching to the mountains; to the north, bordering the sea.

The King of Yue said to Fan Li: "I have suffered disgrace year upon year, in circumstances enough to bring death, yet through the chancellor's counsel I have returned once more to my southern land. Now I wish to settle the state and establish a walled city, but the people are too few, and this great work cannot be raised. What is to be done?" Fan Li answered: "Even Yao and Shun (唐虞) divined for their sites; Xia and Yin enfeoffed their states; the Ancient Duke built his city at Zhou and Luo, and his majesty broke across ten thousand li, his virtue reaching to the eight extremities — how could this have been done merely by wishing to break a mighty enemy and gather in neighboring states?" The King of Yue said: "I was unable to uphold the institutions of the former lords, to cultivate virtue and guard my own — I lost my army and took refuge on Mount Kuaiji, begged for my life and pleaded for mercy, suffered disgrace and bore shame, was bound and confined within the Wu palace. Now that I have had the good fortune to return to my state, and been granted in addition a hundred li of land, I intend to follow the will of the former lords, and be restored upon Kuaiji — it would be fitting to release the land of Wu." Fan Li said: "Long ago, Gong Liu left Tai, and yet his virtue was made manifest over Xia; Danfu yielded his land, and yet his name arose at Qi. Now, if the Great King wishes to found his state and raise up a capital, matching the borders of rival states, yet does not settle in an easy and level capital, holding land reaching in all four directions — how then will he establish the enterprise of hegemon and king?" The King of Yue said: "My own plan is not yet settled. I wish to build walls and raise an outer rampart, and lay out wards and lanes — I wish to entrust this to the chancellor."

Thereupon Fan Li observed the patterns of Heaven, taking his model from the Purple Palace, and built the small city, its circumference one thousand one hundred and twenty-two paces, round on one side and square on the other three. In the northwest he raised the Tower of the Soaring Dragon's Wing, to represent the Gate of Heaven; in the southeast he set hidden drains and stone culverts, to represent the Door of Earth; the mausoleum-gates opened out in four directions, to represent the eight winds. The outer rampart was built with a gap left at the northwest, to show submission and service to Wu — not presuming to block it off — but within, this was meant to take Wu; so the gap was left at the northwest, though Wu never knew it. The city faced north and declared itself a vassal, entrusting its fate to the state of Wu; left and right were reversed in their placement, so that they did not hold their proper positions — making manifest that Yue was a subject state. Once the city was completed, a strange hill appeared of itself: it was the sea-hill of Dongwu in Langye. In a single night it had come of itself, and so it was named Guaishan, "Strange Hill." Fan Li said: "In building this city, your servant has answered to Heaven — the image of Mount Kunlun abides in it." The King of Yue said: "I have heard that Mount Kunlun is the pillar of the earth: above it upholds August Heaven, its qi breathed out fills the whole world within the cosmos; below it rests upon Sovereign Earth, and receives without limit. It nourishes sages and gives birth to spirits, feeding the gathering of the Thearchs. And so the Thearchs dwell on its sunlit mainland, and the Three Kings occupy its proper ground. My own state is but a small strip of earth and sky, riding the southeastern corner, as far from the Dipper as from the utmost north. How could a city of mere dung and soil compare in majesty and flourishing to that of true kings?" Fan Li said: "My lord sees only the outward form, and has not yet seen what lies within. Your servant has built this city in accordance with the Gate of Heaven, joining its qi with Sovereign Earth; the image of the Sacred Peak has already been set in place, and thus the pattern of Kunlun has emerged from it. Yue's hegemony lies in this." The King of Yue said: "If it is truly as the chancellor says, then this is my destiny." Fan Li said: "Heaven and Earth will in the end proclaim it, and make its truth manifest." The hill was named Dongwu, and a pleasure tower was raised upon it. To the southeast was made the Marshal's Gate; a tiered tower was raised, crowning the hilltop, to serve as a Spirit Terrace; a detached palace was built at Huaiyang; the Central Lodging Terrace was at Gaoping; the Carriage Terrace was at Chengqiu; a park was laid out at Leye; the Swallow Terrace was at Shishi; and the Fasting Terrace was at Jinshan. Whenever Goujian went out to roam, he would rest at the Stone Terrace, and take his meals at the Ice Kitchen.

Then the King of Yue summoned the Chancellor Fan Li, Grandee Zhong, and Grandee Ying, and asked them: "I wish this very day to ascend the Hall of Light and take charge of the affairs of state, to bestow grace at my own discretion and issue commands, so as to comfort the hundred clans — what day would be fitting? Let this rest upon the sustaining threads of the Three Sages." Fan Li said: "Today is the day bingwu. Bing is the general of yang. This day is auspicious, and moreover the hour is favorable — in your servant's foolish opinion, it may be done. Though it has no proper beginning, it will have its end, and thereby attain the center of all under Heaven." Grandee Zhong said: "When the cart ahead has overturned, the cart behind must take warning. I wish the king to examine this deeply." Fan Li said: "You, sir, simply have not seen it clearly. Now, that our king should today, on bingwu, return once more to the beginning and take charge of government, resolving and rescuing its root — this is the first fitness; that metal governs the beginning, while fire comes to the rescue at its end — this is the second fitness; that the trouble stored up in metal turns and passes over to water — this is the third fitness; that lord and minister keep their proper distinctions, and do not lose the right order between them — this is the fourth fitness; that king and chancellor rise up together, and all under Heaven is thereby established — this is the fifth fitness. Your servant wishes that we ascend the Hall of Light at once, and take up the government." On that day the King of Yue took up the government, reverent and cautious in heart. Going out, he dared not be extravagant; coming in, he dared not be lavish.

The King of Yue, reflecting that avenging himself upon Wu could not be accomplished in a single day, wore down his body and toiled his mind, joining night to day without pause. When his eyes grew heavy with sleep, he would sting them with smartweed; when his feet grew cold, he would soak them in water. In winter he often held ice in his arms; in summer he grasped fire in his hands. With a grieving heart and a bitter will, he hung a gall bladder at his door, and tasted it whenever he went out or came in, never letting it leave his mouth. In the middle of the night he would weep silently, and after weeping, would sigh and whistle again. At this the assembled ministers all said: "Why does our lord's heart grieve so deeply? The scheme to avenge ourselves and settle the old debt is not something for our lord alone to worry over — it is the urgent duty of us, his servants."

The King of Yue said: "The King of Wu is fond of garments so fine they seem to float free of the body. I wish to gather kudzu-fiber, and have the women weavers spin it into fine cloth to present to him, so as to win the heart of the King of Wu — what do you all think?" The assembled ministers said: "Good." So he sent the men and women of the state into the hills to gather kudzu-fiber, to make cloth of yellow thread.

Wishing to present it, before the envoy could yet be sent, the King of Wu heard that the King of Yue was devoting his whole heart to guarding his own state — that he ate no double flavors at his meals, wore no double colors in his dress, and although he had the Five Terraces for roaming, had not once in a single day climbed up to enjoy them. The King of Wu said: "I wish, on this account, to grant him a letter, and increase his enfeoffment: to the east as far as Gouyong, to the west as far as Zuili, to the south as far as Gumo, to the north as far as Pingyuan — eight hundred li and more, in length and breadth."

The King of Yue then sent Grandee Zhong to gather one hundred thousand bolts of kudzu cloth, nine measures of sweet honey, seven decorated bamboo cases, five pairs of fox pelts, and ten measures of Jin bamboo, to return the courtesy for the enfeoffment. When the King of Wu received these, he said: "Since Yue is a remote and rustic state without precious things, that it should now offer up its tribute goods to return the courtesy — this shows Yue's careful mindfulness of my kindness, and that it has not forgotten to render service to Wu. Now, Yue was originally a state that flourished over a thousand li; though I have enfeoffed it, I have not taken the whole of its territory." When Zixu heard of this, he withdrew and lay down in his lodging, and said to his attendants: "My lord let slip his prisoner from the stone chamber, and set him loose in the southern forest; now he merely relies on the wilderness of tigers and leopards, and the grass of the wild borderlands, to hold him — in my heart, can this truly do no harm?"

Once the King of Wu received the tribute of kudzu cloth, he once again increased Yue's enfeoffment, and bestowed feather-and-plume ornaments, an armrest and staff, and robes befitting a feudal lord. The state of Yue rejoiced greatly.

The women who gathered the kudzu, moved by the bitterness of the King of Yue's toiling heart, composed a song of hardship, which said:

"The kudzu vines spread on and on — luxuriant and towering;
our lord's heart is bitter — his fate has turned him to this.
Tasting gall is no longer bitter — sweet now as honey,
he bids us gather kudzu — to spin it into thread.
The women weavers weave it — they dare not be slow.
Finer than gauze — light as drifting mist,
they call it fine linen and plain silk — soon to be presented.
The King of Yue rejoices — his fault forgotten, wiped away;
the King of Wu delights — and sends flying a letter a foot long.
He increases the fief, adds land, grants rare plumes,
armrest and staff, mat and cushion — the honors of a feudal lord.
The assembled ministers bow and dance — the sovereign's face relaxes into ease —
how could our king's cares fail now to be lifted?"

Thereupon the King of Yue cultivated his virtue within, and spread his Way abroad; the ruler gave no name to his teaching, the ministers gave no name to their plans, the people were given no name for their tasks, and the officials gave no name to their duties. Within the state all was open and expansive, with no fixed government orders. The King of Yue filled his treasuries within, and broke open the fields for tillage; the people grew rich and the state strong, the multitudes at peace and the Way at ease. The King of Yue then took as his teachers the eight ministers and his four companions, and from time to time asked them about government. Grandee Zhong said: "It is simply to love the people." The King of Yue said: "How is this done?" Zhong said: "Bring them benefit without harm, bring them completion without failure, give them life without killing, give to them without taking away." The King of Yue said: "I wish to hear more." Zhong said: "Not to seize what the people love is to benefit them; not letting the people miss their proper season is to bring them to completion; reducing punishments and doing away with penalties is to give them life; lightening taxes and levies is to give to them; not multiplying tower-excursions is to bring them joy; being still and free of harshness is to bring them delight. If the people lose what they love, this harms them; if the farmers miss their season, this ruins them; if crimes go unpardoned, this kills them; if taxes and levies are heavy, this robs them; if towers and excursions are multiplied so as to exhaust the people, this brings them suffering; if their strength is toiled and their labor disturbed, this brings them anger. Your servant has heard that one who governs a state well treats the people as a father and mother love their children, as an elder brother loves his younger brother — hearing of their hunger and cold, he grieves for them; seeing their toil and hardship, he sorrows for them." The King of Yue then relaxed his punishments and lightened his penalties, and reduced taxes and levies; and thereupon the people grew abundant and prosperous, and all possessed the courage of armored soldiers.

Goujian, Year Nine (勾踐九年)

In the first month of the ninth year, the King of Yue summoned the five grandees and addressed them, saying: "In days past, the state of Yue fled and abandoned its ancestral temple, and I myself became a broken captive; shame was heard of throughout the realm, and disgrace flowed among the lords of the states. Now, when I think of Wu, I am like a cripple who never forgets to walk, or a blind man who never forgets to see. I do not yet know the right strategy — I beg you grandees to instruct me."

Futong (扶同) said: "In times past, when a state was lost and its people scattered, all under Heaven heard of it without exception. Now, if we wish to make our plans, we ought not reveal our words beforehand. Your servant has heard that when a bird about to strike moves, it first crouches low; when a fierce beast is about to attack, it must lay its fur flat and crouch down; when a bird of prey is about to seize its quarry, it must fly low and fold its wings; when a sage is about to act, he must speak in accord and bring harmony to the multitude. The sage's plans cannot be seen in their outward shape, nor can their inner truth be known. He strikes only when the moment comes, so that beforehand there is no army rushing past to give warning, and afterward there is no danger of an ambush being sprung too soon. Now, if the Great King means to face the enemy and break Wu, he ought to say little and speak sparingly, and let nothing leak out. Your servant has heard that the King of Wu's forces are stronger than Qi's or Jin's, but his enmity is bound up with Chu. The Great King ought to draw close to Qi, bind himself deeply to Jin, secretly consolidate ties with Chu, while paying generous court to Wu. Now, Wu's ambition is fierce; it is arrogant and boasts of itself, and is certain to make light of the other lords and encroach upon its neighboring states. When the three states settle the balance of power among themselves, they will in turn become enemy states, and are certain to lock horns and contend with one another. Yue, taking advantage of their exhaustion, may then attack and can overcome them. Even the armies of the Five Thearchs could not surpass such a strategy."

Fan Li said: "Your servant has heard: 'In planning for the state and breaking the enemy, act only after observing the sign.' At the meeting at Mengjin, the assembled lords said it could be done, yet King Wu of Zhou declined. Now, at present, Wu and Chu are bound in enmity, their grudge unresolved; though Qi is not close to us, it still serves outwardly as Wu's rescuer; though Jin is not attached to us, it still emulates its righteousness toward Wu. Now, if our own ministers plot within to settle their strategy against the enemy, while our neighboring states maintain relations and do not cut off their support, this is exactly what raises up Wu's hegemony, and what the lords of the realm most honor. Your servant has heard that what rises steep and high will topple; what grows leafy and lush will be broken down; when the sun reaches noon it begins to move on; when the moon is full it begins to wane; the four seasons do not flourish all at once; the five phases do not run their course together; yin and yang call and answer in turn, and their qi has its times of abundance and decline. And so water that overflows a dike does not keep its full measure; a fire fanned dry does not remain at its full blaze; when water is still, it has no roiling fury of foam and swell; when fire dies down, it has no scorching heat to singe the hair. Now, Wu rides upon the might of the other lords to issue commands to all under Heaven, not knowing that its virtue is thin and its kindness shallow, its Way narrow and its enmities broad, its authority hanging by a thread and its wisdom in decline, its strength exhausted and its majesty broken, its soldiers beaten back and its armies in retreat, its officers scattered and its multitude dissolving. Your servant asks that we hold back our forces and put our troops in order, and wait until Wu has broken down of itself, then follow up and fall upon it — our weapons will not need to be bloodied, our soldiers will not need to turn on their heels, and the lord and ministers of Wu will become our captives. Your servant wishes that the Great King conceal all sound and show no sign of movement, so as to watch for Wu's own stillness to fail."

Grandee Kucheng said: "Water can float plants and trees, yet it can also sink them; earth can give birth to the ten thousand things, yet it can also kill them; rivers and seas can lie below the valleys and streams, yet they can also receive their homage; a sage can follow the multitude, yet he can also command them. Now, Wu still upholds Helü's military institutions and Zixu's canon of instruction; its government remains level and unimpaired, and in battle it has been victorious and not yet defeated. As for the Grandee Pi — he is a wild and flattering man, skilled in scheme and calculation, but careless of the business of court; Zixu exerts himself in warfare and battle, but risks death for his remonstrances. When these two contend for power, there is bound to be ruin and collapse. I wish the king to empty his heart and conceal himself, showing nothing of his plans and schemes — then Wu can be destroyed."

Grandee Hao (浩) said: "Now the lord of Wu is arrogant and his ministers extravagant, the people are well-fed and the soldiers bold; yet abroad there are enemies invading its borders, and within there is the shock of ministers contending against each other — it may be attacked."

Grandee Juru (句如) said: "Heaven has its four seasons; man has his five victories. Long ago, Tang and King Wu rode the advantage of the four seasons to overcome Xia and Yin; Duke Huan and Duke Mu relied on the convenience of the Five Victories to take the foremost rank among the six states. These were those who seized the moment and thereby prevailed."

The king said: "We do not yet have the advantage of the four seasons, nor the convenience of the Five Victories — I ask that each of you return to your posts."

The Outer Tradition of Goujian's Secret Plots (勾踐陰謀外傳)

Wu Yue Chunqiu, Book Nine

Goujian, Year Ten (勾踐十年)

In the second month of the King of Yue Goujian's tenth year, the King of Yue pondered deeply and thought far into the distance: how he had been invaded and disgraced by Wu, yet had received Heaven's blessing and recovered the state of Yue. The assembled ministers had taught and instructed him, each laying out his own plan; their words had come together and their intentions matched as one, and Goujian had respectfully followed them, so that his state had already grown rich.

Five years had passed since his return to Yue, yet he had not heard of a single companion willing to face death for him. Some said that all the grandees loved their own persons and cherished their own bodies too dearly. So he climbed the Jian Terrace to look out and observe whether his assembled ministers bore any trace of care. The Chancellor Fan Li, Grandee Zhong, Juru, and the others sat arrayed in solemn order; though they carried worry and trouble within, it showed in none of their faces.

The King of Yue then rang the bell and sent out an alarm-summons, calling the assembled ministers together to swear an oath with them, saying: "I have suffered disgrace and borne shame; above I feel shame before the King of Zhou, and below I feel ashamed before Jin and Chu. Fortunate to have received the counsel of you grandees, I was able to return to my state, set its government in order, enrich the people, and nurture officers and men. Yet in five years I have not heard of a single officer willing to face death, nor a minister ready to wipe away this disgrace — how then shall merit ever be won?" The assembled ministers were silent, and none answered. The King of Yue looked up to Heaven and sighed: "I have heard that when the lord grieves, the minister is disgraced; when the lord is disgraced, the minister dies. Now I myself have suffered the calamity of slavery and captivity, and borne the shame of imprisonment and defeat; unable to support myself alone, I must rely on the worthy and entrust myself to the humane, and only then may I chastise Wu. I have placed a heavy burden upon you, my ministers — why is it so easy to see you, yet so hard to make use of you?"

Then Ji Yan, being young in years and low in office, who had been seated at the very back, raised his hand and hurried forward, stepping across the mats to come before the king, and said: "How mistaken are the king's words! It is not that the grandees are easy to see and hard to employ — it is that the king does not know how to employ them."

The King of Yue said: "What do you mean?"

Ji Yan said: "Office and rank, wealth and coin, gold rewards — these are what the ruler holds lightly; to grasp the blade's edge and tread upon its point, to cut short one's life and throw oneself at death — this is what the officer holds most weighty. Now the king offers only what he holds light, and yet demands what the officer holds most weighty — how perilous is this!"

At this the King of Yue fell silent and displeased, a look of shame crossing his face; he at once dismissed the assembled ministers, and, drawing Ji Yan forward, asked him: "By what means, then, can I win the hearts of my officers?"

Ji Yan replied: "My lord, that men honor a ruler's benevolence and righteousness is the gateway to good government. The officers and people are the ruler's root. To open the gateway and make firm the root, nothing serves better than rectifying oneself. The way to rectify oneself lies in being careful of those at one's side. Those at one's side are the means by which a ruler flourishes or declines. I wish Your Majesty would choose those at your side with clear judgment — simply obtain worthy men, and that is all. Long ago Taigong, wholly without renown [九聲, sense uncertain], was a starving man at Pan Creek, yet the Earl of the West employed him and he thereby became king. Guan Zhong was a fugitive prisoner of Lu, disgraced by accusations of greed in dividing spoils, yet Duke Huan of Qi obtained him and thereby became hegemon. Hence the tradition says: 'He who loses good men perishes; he who gains good men flourishes.' I wish Your Majesty would examine closely those at your side — why then would you worry that your assembled ministers cannot be put to use?"

King Goujian (勾踐) said: "I employ the worthy and entrust the capable, each to his own charge; I empty my heart and look far ahead, hoping to hear plans for revenge, yet now all keep their voices hidden and their forms concealed, and I hear nothing from them — where does the fault lie?"

Ji Yan (計研) said: "In choosing worthy and substantial officers, there is a graded method for each: send them far on difficult errands, to test their sincerity; confide in them matters to be kept secret, to know their trustworthiness; discuss affairs with them, to observe their wisdom; ply them with wine, to see their disorder; direct them with orders, to examine their ability; try them with desire, to distinguish their bearing. When these five modes are set forth, the officers will exhaust their substance and men will exhaust their wisdom. Once their wisdom is known and their substance exhausted, what then need ruler and ministers worry?"

King Goujian said: "I have used these methods so that counselors demonstrate their substance and men exhaust their wisdom, and yet there are officers who have not fully offered words of benefit to me."

Ji Yan said: "Fan Li (范蠡) is perceptive and understands the inner matters; Wen Zhong (文種) looks far and perceives the outer. I wish Your Majesty would summon Grandee Zhong to deliberate deeply with him — then the arts of hegemony and kingship will be at hand."

The King then summoned Grandee Zhong and asked him: "In days past I received your counsel, master, and thereby freed myself from a place of dire distress. Now I wish to carry out some unconstrained plan, to wash away my long-standing enmity — what course of action will bring success?"

Grandee Zhong said: "I have heard that birds flying high die for the sake of fine food, and fish in deep springs die for the sake of fragrant bait. Now, wishing to attack Wu, one must first seek out what it loves, and match its desires, and only then can one grasp its true weakness."

King Goujian said: "Though a man's desires are indeed what he wishes for, how can one, by knowing them, fix upon and bring about his death?"

Grandee Zhong said: "As for wishing to repay grievance and avenge enmity, to break Wu and destroy the enemy, there are Nine Stratagems — has Your Majesty examined them?"

King Goujian said: "I have suffered disgrace and carry sorrow in my heart; within I am ashamed before my court ministers, and without I am ashamed before the other lords. My inmost mind is confused, my spirit empty and void. Though there be Nine Stratagems, how could I know them?"

Grandee Zhong said: "As for the Nine Stratagems: Tang and King Wen obtained them and thereby became kings; Duke Huan [of Qi] and Duke Mu [of Qin] obtained them and thereby became hegemons. By these, taking cities and seizing towns becomes as easy as slipping off one's sandals. I wish Your Majesty would review them." Zhong said: "The first is to honor Heaven and serve the spirits, so as to seek their blessing. The second is to make heavy gifts of wealth and treasure to present to their ruler, and abundant bribes to gladden their ministers. The third is to buy grain and fodder at high prices, so as to empty their state's stores, and to make what the people desire profitable, so as to wear down their populace. The fourth is to present beautiful women, so as to becloud their ruler's mind and disorder his plans. The fifth is to present them with skilled craftsmen and fine timber, causing them to raise palaces and halls until their wealth is exhausted. The sixth is to present them with flattering ministers, so as to make them easy to attack. The seventh is to press hard upon their remonstrating ministers, driving them to take their own lives. The eighth is that Your Majesty's own state grow rich and lay in store sharp weapons. The ninth is to make one's armor and soldiers effective, so as to seize upon their exhaustion. As for these Nine Stratagems in their entirety, let Your Majesty keep his mouth shut and transmit them to no one, guarding them as a matter of spirit — then taking the whole realm would not be difficult, how much less Wu alone?"

King Goujian said: "Good."

So he carried out the first stratagem: he established an altar in the eastern suburbs to sacrifice to the yang principle, naming it the Eastern Sovereign Lord (東皇公); he established an altar in the western suburbs to sacrifice to the yin principle, naming it the Queen Mother of the West (西王母). He sacrificed to the mounded hills at Kuaiji, and offered rites to the waters and marshes at Jiangzhou. He served the spirits for a full year, and the state suffered no calamity. King Goujian said: "Excellent, Grandee, is your stratagem! I wish to discuss the rest."

Zhong said: "The King of Wu loves to raise palaces and halls, and never ceases employing craftsmen for it. Let Your Majesty select fine timber from famous mountains, sacred material, and present it to him as tribute."

The King of Yue then sent more than three thousand woodworkers into the mountains to fell timber. For a full year, the laborers found no success. The working men, longing to return home, all harbored resentment and discontent, and sang the Chant of the Wood-Dwellers (木客之吟). Then in one night Heaven brought forth a pair of numinous trees, each twenty spans around and fifty fathoms long. The one on the sunlit side was patterned catalpa; the one on the shaded side was nanmu. Skilled craftsmen applied their measures, shaping them with compass and plumbline; they carved and turned them round, cut and polished and ground them smooth, marked them out in cinnabar and blue-green, and inlaid them with interwoven patterns; they bound them about with white jade discs and inlaid them with gold, so that in form they resembled dragons and serpents, and their patterned colors gave off a living gleam.

Then he sent Grandee Zhong to present them to the King of Wu, saying: "Your servant of the Eastern Sea, I, Goujian, your subject-vassal, have sent your servant Zhong, who ventures through your lowly officials to make this known to those at your side: relying upon Your Majesty's power, I have secretly built a small hall, and having timber to spare, I respectfully bow twice and present it as tribute."

The King of Wu was greatly delighted.

Zixu (子胥) remonstrated, saying: "Your Majesty must not accept this. Long ago, Jie raised the Numinous Terrace, and Zhou [the tyrant of Shang] raised the Deer Terrace; yin and yang fell out of harmony, cold and heat lost their proper season, the five grains did not ripen, Heaven sent down calamity upon them, the people were left destitute and the state was thrown into upheaval, and in the end they brought about their own destruction. If Your Majesty accepts this, you will surely be slaughtered by the King of Yue."

The King of Wu did not listen, and in the end accepted the timber and raised the Gusu Terrace. For three years they gathered material, and in five years it was completed; from its height one could see two hundred li. Travelers on the roads died along the way, and there was weeping in every lane; the sounds of sighing and lamentation never ceased. The people were worn out and the officers in hardship; men had no means to live.

King Goujian said: "Excellent — the second stratagem!"

Goujian, Year 11 (十一年)

In the eleventh year, the King of Yue pondered deeply and thought long, wishing only to attack Wu. He summoned Ji Yan and asked him: "I wish to attack Wu, but fear I cannot break it. I wish to raise an army soon — I ask only of you."

Ji Yan replied: "As for raising an army and mobilizing troops, one must first, within, store up the five grains, fill the treasury with gold and silver, fill the storehouses to the full, and sharpen armor and weapons. As for these four matters, one must examine the vital forces of Heaven and Earth, trace them back to yin and yang, be clear about the Hollow and the Solitary (孤虛, a system of calendrical calculation used in warfare), and be thorough in survival and ruin — only then can one gauge the enemy."

King Goujian said: "As for 'Heaven and Earth' and 'survival and ruin' — what is the essential point of these?"

Ji Yan said: "In the vital forces of Heaven and Earth, all things have their death and their life. To trace back yin and yang is to know whether things are precious or cheap; to be clear about the Hollow and the Solitary is to know the moments of meeting and encounter; to be thorough in survival and ruin is to distinguish the true from the false."

King Goujian said: "What is meant by 'death and life,' and 'true and false'?"

Ji Yan said: "In spring one sows the eight grains; in summer they grow and are tended; in autumn they ripen and are gathered in; in winter they are stored and kept. Now, if the season of Heaven brings life but one fails to save the seed for planting, this is the first death. If in summer there is growth but no shoots, this is the second death. If in autumn there is ripening but no gathering, this is the third death. If in winter there is storage but nothing laid by, this is the fourth death. Though one had the virtue of Yao and Shun, there would be nothing to be done about it. Now, when the season of Heaven brings life, when those who exhort good husbandry grow old and those who actually work the fields are few, and the returning vital force answers its proper reckoning without departing from its principle — this is the first life. When one attends carefully and examines closely, diligently clearing away weeds from the shoots, so that once the weeds are cleared the shoots flourish — this is the second life. When beforehand one sets up provisions, so that when the crop comes in it is gathered, the state has no arrears of tax and the people lose no ear of grain — this is the third life. When the granaries, once sealed and plastered, have their old stock cleared and new stock brought in, so that ruler and ministers rejoice together, and men and women keep faith with one another — this is the fourth life. As for yin and yang: in the year in which the Great Yin (太陰) comes to rest, over three years the precious and the cheap become manifest. As for the Hollow and the Solitary: these are called the Gate of Heaven and the Door of Earth. As for survival and ruin: these are the ruler's Way and virtue."

King Goujian said: "How is it that though you are young in years, you have such mastery over these things?"

Ji Yan said: "A man of true excellence is not bound by age, whether old or young."

King Goujian said: "Excellent indeed is your Way!" Thereupon he looked up to observe the patterns of Heaven, gathered and examined the planets and constellations, and calculated the calendar according to the four seasons. What was low he raised up; he set up eight empty granaries; following the yin phase he bought in and stored up grain, and watching for the yang phase he sold it out; he calculated his reckonings to their utmost, and in three years his wealth increased fivefold, and the state of Yue blazed with abundance. Goujian sighed and said: "I shall achieve hegemony! Excellent — this is the counsel of Ji Yan."

Goujian, Year 12 (十二年)

In the twelfth year, the King of Yue said to Grandee Zhong: "I have heard that the King of Wu is dissolute and fond of women, confused and sunk in indulgence, and does not attend to the business of government. Might we plan against him on this basis?"

Zhong said: "He can be broken on this account. The King of Wu is dissolute and fond of women, and Grand Steward Pi (太宰嚭) is a flatterer who leads his heart astray; if we go and present beautiful women, he will surely accept them. Let Your Majesty select two beautiful women and send them forward." The King of Yue said: "Good."

He then sent a physiognomist to search within the state, who found among the wood-selling girls of Mount Zhuluo two women named Xi Shi (西施) and Zheng Dan (鄭旦). He adorned them in fine silk gauze, taught them deportment and gait, had them practice at the earthen ramparts, and present themselves in the lanes of the capital. For three years they studied and were trained in these arts, and then they were presented to Wu.

He then sent Chancellor Fan Li to present them, saying: "Your servant Goujian, King of Yue, has in his humble possession two women to offer as a gift. The state of Yue, being lowly and hard-pressed, dares not detain them, and so respectfully sends your servant Li to present them. If Your Great Majesty does not find their crude and lowly looks unworthy of your bedchamber, I wish that you would receive them for service with dustpan and broom."

The King of Wu was greatly delighted, and said: "That Yue offers up these two women is proof that Goujian gives his utmost loyalty to Wu."

Zixu remonstrated, saying: "This must not be — Your Majesty must not accept them. I have heard that the five colors make men's eyes blind, and the five tones make men's ears deaf. Long ago Jie made light of Tang and was destroyed; Zhou made light of King Wen and was ruined. If Your Majesty accepts these women, calamity will surely follow. I have heard that the King of Yue reads documents by day without tiring, and recites his studies through the night until dawn, and moreover has gathered tens of thousands of men ready to die for him; if this man does not die, he will surely achieve his desire. The King of Yue submits himself in sincerity and practices benevolence, heeds remonstrance and advances the worthy; if this man does not die, he will surely accomplish his name. The King of Yue in summer wears fur robes, and in winter dons fine and coarse linen cloth; if this man does not die, he will surely become an adversary alert to every opening we give him. I have heard that worthy officers are a state's treasure, and beautiful women are a state's calamity: the Xia was lost because of Mei Xi; the Yin was lost because of Da Ji; the Zhou was lost because of Bao Si." The King of Wu did not listen, and in the end accepted the women.

The King of Yue said: "Excellent — the third stratagem."

Goujian, Year 13 (十三年)

In the thirteenth year, the King of Yue said to Grandee Zhong: "I have relied upon your stratagems, and what I have planned has turned out well — there has never been a case where it did not succeed. Now I wish to plot against Wu once more — what should be done?" Zhong said: "Let Your Majesty himself declare that the state of Yue is small and poor, and that the year's grain harvest has failed. Beg to buy grain from Wu, so as to gain entry into their intentions. If Heaven means to abandon Wu, it will surely grant Your Majesty's request."

Yue then sent Grandee Zhong as envoy to Wu, and through Grand Steward Pi sought audience with the King of Wu. His petition said: "The state of Yue is low-lying and poor; flood and drought have been unbalanced, and the year's grain has failed to ripen. The people are famished and in want, and the roads are strewn with the starving. I wish to beg to buy grain from Your Great Majesty; in the coming year I will restore it in full to your great granaries. I beg only that Your Great Majesty rescue us from our dire want."

The King of Wu said: "The King of Yue is sincere and true, and keeps to the Way, harboring no divided heart. Now, in his distress, he comes to plead with me — how could I begrudge treasure and wealth, and deny him what he desires?"

Zixu remonstrated, saying: "This must not be. If it is not the case that Wu possesses Yue, then Yue will surely possess Wu. If good fortune goes out from us, misfortune will come back in return. This would be nurturing a bandit and breaking our own state and house. Giving to him does not make him our friend; not giving does not yet make him our enemy. Moreover, Yue has the sage minister Fan Li, brave and skilled in planning, who is even now preparing and refining his methods of attack and warfare, watching for our openings. As I observe it, Yue's sending an envoy to beg for grain is not because the state is poor and the people distressed — it is so as to gain entry into our state and spy out our king's weaknesses."

The King of Wu said: "I humbled the King of Yue and took his people, held his altars of soil and grain in my grasp, and shamed Goujian before all. Goujian's spirit was subdued; he served as my charioteer, walking backward before my horse — there is not one among the other lords who has not heard of this. Now I have let him return to his state, to carry on his ancestral temple and restore his altars of soil and grain — how would he dare harbor a mind to turn against me?"

Zixu said: "I have heard it said: 'For an officer to be reduced to distress is not the hard part; it is that once he has bent his mind and lowered himself before others, he will afterward have the look of a man roused to violence.' I have heard that the King of Yue's people are starved and in dire poverty, and that we could take this opportunity to break them. Now, instead of following the Way of Heaven and complying with the pattern of Earth, you turn about and send them grain — this is to seal your own fate, like the fox and the pheasant toying with one another. The fox lowers its body and the pheasant trusts it; and so the fox gains its desire, and the pheasant is sure to die. Can one afford not to be cautious?"

The King of Wu said: "Goujian's state is troubled, and I have supplied him with grain; kindness goes out and righteousness will come back — my virtue shines bright and clear. What is there to worry about?"

Zixu said: "I have heard it said: 'A wolf's cub has the heart of the wild; a man who is one's enemy cannot be made a friend.' A tiger must not be fed to satisfy it, nor should a viper be indulged in its will. Now Your Majesty casts away the good fortune of the state to enrich an enemy who brings no benefit, discards the words of your loyal minister, and complies with the enemy's desires. I foresee that Yue will surely break Wu — that deer and beasts will roam upon the Gusu Terrace, and thorns and brambles will spread across the palace halls. I wish Your Majesty would consider the affair of King Wu's attack upon Zhou."

Grand Steward Pi replied from the side: "Was King Wu not a subject of King Zhou? He led the other lords to attack his own ruler — though he conquered Yin, can this be called righteous?"

Zixu said: "King Wu thereby completed his renown."

Grand Steward Pi said: "To slay one's own lord with his own hands in order to make a name for oneself — I could not bear to do such a thing."

Zixu said: "He who steals a state is enfeoffed as a lord; he who steals gold is put to death. If you would say King Wu was in the wrong, then how is it that Zhou became the model of the Three Dynasties?"

Grand Steward Pi said: "Zixu, as a subject, seeks only to interfere with what pleases his lord, and to go against his lord's heart in order to proclaim his own satisfaction with himself. Why does my lord not recognize this fault?"

Zixu said: "Grand Steward Pi surely seeks to curry favor for himself; before this he released the prisoner of the stone chamber, and accepted gifts of treasure and women from him. He consorts abroad with the enemy state, and beguiles his lord within — let Your Majesty examine this closely, and not be mocked by a crowd of petty men. Now, Your Majesty is like one bathing an infant: though it cries, one does not heed it — do not heed the words of Grand Steward Pi."

The King of Wu said: "Grand Steward Pi is right. Have you perhaps, in hearing my words, begun to act not in the manner of a loyal minister, but rather resembling a flattering sycophant?"

Grand Steward Pi said: "I have heard it said: 'When a neighboring state is in dire need, one rushes a thousand li to its rescue.' This is why true kings enfeoff the heirs of fallen states, and why the Five Hegemons give aid to those on the brink of extinction."

The King of Wu then gave Yue ten thousand piculs of grain, and issued this command: "I go against the counsel of my assembled ministers in sending this grain to Yue; when the year is bountiful, return it to me."

Grandee Zhong said: "When I, your servant, return to Yue on this mission, once the harvest is good, I will faithfully return what Wu has lent."

Grandee Zhong returned to Yue, and the assembled ministers of Yue all cried out "Ten thousand years!" The grain was then distributed as reward to the assembled ministers and reached down to the ten thousand people.

After two years, Yue's grain had ripened; the King of Yue selected the finest grain, steamed it, and returned it to Wu, restoring the exact measure in pecks and bushels, again sending Grandee Zhong to return it to the King of Wu. When the King of Wu received Yue's grain, he sighed a long sigh and said to Grand Steward Pi: "The soil of Yue is rich and fertile, and its seed grain is excellent — we should keep some back and let our people plant it." So Wu planted Yue's grain, but the seed grain had been killed and none of it sprouted, and the people of Wu suffered a great famine.

The King of Yue said: "Now that they dwell in want, can they be attacked?" Grandee Zhong said: "Not yet. The state has only just become poor; its loyal minister is still there, and the sign from Heaven has not yet appeared. We must wait for the proper time."

The King of Yue again asked Chancellor Fan Li: "I have a plan for revenge: for fighting on water we shall ride in boats, for marching on land we shall ride in chariots; but the advantage of chariots and boats rests upon our weapons and crossbows. Now, in the plans you make for me, is there nothing amiss?" Fan Li replied: "I have heard that the sage rulers of antiquity, none of them failed to practice warfare and the use of arms; yet as for the matters of battle formation, ranks and files, and the drums of war, good or ill fortune is decided by their skill. I have now heard that Yue has a maiden who has come out of the southern forest, whom the people of the state praise as excellent. I wish Your Majesty would summon her — you may see for yourself at once." The King of Yue then sent envoys to invite her with due ceremony, to ask her about the arts of sword and halberd.

As the maiden was traveling north to see the King, she met on the road an old man who called himself Yuan Gong (袁公). He asked the maiden: "I have heard that you are skilled with the sword — I wish to see it once." The maiden said: "I dare not hold anything back — let the venerable sir put me to the test." Thereupon Yuan Gong drew out a stalk of linyu bamboo, whose upper branches were dry and withered but had not yet broken and fallen to the ground, and the maiden at once seized the tip end of it. Yuan Gong then took hold of the base end and thrust at the maiden. The maiden, responding, went straight in against him — three times she went in — and then raised her staff and struck at Yuan Gong. Yuan Gong then flew up into a tree and changed into a white gibbon, and so took his leave and departed.

She then had audience with the King of Yue, who asked her: "As for the way of the sword, how does it go?" The maiden said: "I was born in the depths of the forest and grew up in an unpeopled wilderness; there is no school I have not practiced, yet I have never presented myself to any lord. I have simply taken delight in the way of striking, and have recited it without ceasing. I did not receive it from any man — it simply came to me of itself, all at once."

King of Yue said: "What is this way like?" The maiden said: "Its way is exceedingly subtle yet simple; its meaning is exceedingly hidden yet deep. The way has its gate and door, and also has its yin and its yang. When the gate is open and the door shut, yin declines and yang rises. In general, the way of fighting hand-to-hand: within, make full one's essence and spirit; without, display a calm bearing. Seen from without, one seems like a gentle woman; in seizing the advantage, one seems like a startled tiger. One displays one's form and watches for the opponent's breath, moving together with one's own spirit — as elusive as the sun, as swift and slanting as a bounding hare; pursuing shape and chasing shadow, one's brightness seeming to flicker and vanish; in the flow of breath, in advancing and withdrawing, one is not bound by any fixed rule; whether crossing or aligning, going against the grain or with it, straight on or doubling back, one gives no warning that can be heard. He who masters this way, one man matches a hundred, and a hundred men match ten thousand. If Your Majesty wishes to test it, its proof will show itself at once." The King of Yue was greatly delighted, and forthwith gave the maiden a title, calling her "the Maiden of Yue" (越女). He then ordered the captains of the Five Divisions, the most talented among them, to study under her, so as to instruct the troops. From that time on, all spoke of "the Sword of the Maiden of Yue."

Thereupon Fan Li further presented a man skilled in archery, Chen Yin (陳音). Yin was a man of Chu. The King of Yue summoned Yin and asked him: "I have heard that you are skilled in archery — from what does this Way arise?"

Yin said: "I am a man of humble origin from Chu; I have long walked the path of the archer's art, but I have not yet been able to know its Way in full."

The King of Yue said: "Even so, I wish you would set out your account of it, point by point."

Yin said: "I have heard that the crossbow arose from the bow, and the bow arose from the pellet-bow, and the pellet-bow began with a filial son of antiquity."

The King of Yue said: "How did the filial son come to make the pellet-bow?"

Yin said: "In ancient times the people were simple and plain; when hungry they ate birds and beasts, when thirsty they drank the mist and dew. When someone died, the body was wrapped in white rushes and cast out into the open wilds. A filial son could not bear to see his parents devoured by birds and beasts, and so made the pellet-bow to guard them, to put an end to the harm done by birds and beasts. Hence the song says:

Cut the bamboo,
Joint the bamboo,
Fly the pellet of clay,
Drive off the harm.

This is what is meant. Then Shennong the Divine Farmer and the Yellow Emperor strung wood to make bows, and trimmed wood to make arrows; and the advantage of bow and arrow was used to awe the four quarters. After the Yellow Emperor, Chu had one called Hufu ('Father Bow'). Hufu was born on Mount Jing in Chu; from birth he never saw his father or mother; as a child he practiced the use of bow and arrow, and whatever he shot never escaped him. He passed on his art to Yi, and Yi passed it to Feng Meng, and Feng Meng passed it to Qin-shi of Chu. Qin-shi held that the bow and arrow alone were not enough to awe the whole realm. At that time, the various lords attacked one another, and weapons clashed on every side, and the awe of the bow and arrow could no longer bring submission. So Qin-shi laid the bow crosswise and fixed it to the arm, set in a mechanism and a pivot, and added to it with mechanical force — and only then could the various lords be brought to submission. Qin-shi passed his art down to the Three Lords of Chu, namely Goudan, E, and Zhang, who were called Lord Mi, Lord Yi, and Lord Wei. From the Three Lords of Chu it was handed down across the generations to King Ling, who through many generations styled himself of Chu, relying upon the peachwood bow and thorn-wood arrow to guard against neighboring states. Since King Ling, the way of archery has split into many streams, and among the hundred schools and capable men, none has grasped its true form. What I received from my forebears has come from Chu, and it has reached me across five generations. Though I myself am not clear about its full Way, I ask that Your Majesty put it to the test."

The King of Yue said: "As for the form of the crossbow, what is its model?"

Chen Yin said: "The stock is the square-walled city, guarding the officers and men within. The trigger-housing is like the lord of men, the source from which commands issue. The sear is the law-enforcer, guarding the officers and soldiers. The pin is the central general, in charge of what is bound within. The catch is the defender, checking advance and halt. The bow-frame is the attendant, obeying the lord of men. The stock-arm is the road, communicating what is sent. The bow is the general, bearing the heavy burden. The bowstring is the army's strategist, controlling the fighting men. The arrow is the flying envoy, in charge of carrying out orders. The arrowhead is what falls truly upon the enemy, going forth and not stopping. The guard-piece is the deputy envoy, keeping straight the path and distance. And there is one part besides, which receives instruction and knows what may or may not be done. The sighting-cord is the commandant, holding the left and right in check. The enemy meets a hundred deaths and cannot escape terror; birds have no time to fly, beasts have no time to run — wherever the crossbow is pointed, nothing fails to die. My own understanding, foolish and inadequate as it is, gives this whole account of its Way."

The King of Yue said: "I wish to hear the way of proper archery."

Yin said: "I have heard that the way of proper archery has many principles, subtle ones. The sages of antiquity, in shooting, could name what they would hit before the crossbow was even loosed. I am not able to match the sages of antiquity, but let me set out the essentials. As for the way of shooting: the body should be as if bearing a plank upright, the head as if balancing an egg on edge; the left foot advances at an angle, the right foot is set crosswise; the left hand is as if resting against a branch, the right hand as if cradling a child. One raises the crossbow and gazes upon the target, gathers the heart inward and swallows down the breath as if it were smoke, and releases together with one's breath, attaining a state of calm balance; the spirit settles and the thought of releasing comes, release and stillness parting from each other — the right hand triggers the mechanism, and the left hand does not even know it. If a single body can hold two such different instructions at once, how much more must one discern male from female? This is the way of proper shooting and handling the crossbow."

"I wish to hear of the technique for watching the enemy and taking his measure, and the way of casting forth the flying arrow to its mark."

Yin said: "As for the way of shooting, from measured distance one watches the enemy, and one lines up the sight in triple alignment. Crossbows have their pull-weight of so many dan, arrows have their weight, whether light or heavy; the dan-measure takes one or two liang, so that the reckoning is brought to balance. Whether the target is far or near, high or low, one seeks the adjustment down to the last zhu and fen. The essentials of the Way lie in this — there is nothing more to be said."

The King of Yue said: "Excellent. Since you have exhausted your Way for me, I wish you would teach it in full to the men of my state."

Yin said: "The Way issues from Heaven, but its practice lies with man; whatever a man makes his constant practice, there is nothing in it that does not become uncanny in skill."

Thereupon Chen Yin was made to teach the officers the practice of archery outside the northern suburbs; within three months, all the soldiers had mastered the skillful use of bow and crossbow.

When Chen Yin died, the King of Yue grieved for him, and had him buried west of the capital, naming the place of his burial Chen Yin Mountain.

The Outer Tradition of Goujian's Attack on Wu (勾踐伐吳外傳)

Wu Yue Chunqiu, Book Ten.

Goujian, Year 15 (十五年)

In the fifteenth year of Goujian's reign, he plotted to attack Wu. He said to Grandee Zhong: "I used your stratagems, master, and was spared the punishment of Heaven's cruelty, and returned home to my state. I have indeed since won over the people of my state, and they rejoice. You once said that when the sign from Heaven appeared you would come and report it to me — is there now such a response?"

Zhong said: "The reason Wu has been strong is that it has had Wu Zixu. Now Wu Zixu has died for his loyal remonstrance — this is the sign from Heaven that has already appeared, proof that the state is doomed to fall. I wish my lord would exhaust his whole heart and mind to win over the people of the state."

The King of Yue said: "Hear the words with which I addressed the people of my state: 'I did not realize that my strength was insufficient to avenge myself upon a great state, and so exposed the bones of my people upon the central plain. This was my own crime. I have truly reformed my ways.' Thereupon I buried the dead and inquired after the wounded, offered condolence to those in mourning and congratulation to those with cause for joy, saw off those departing and welcomed those arriving, and removed what harmed the people. After this, I served Fuchai (夫差) in humility, and sent three hundred officers to serve in office in Wu. Wu enfeoffed me with several hundred li of land. On this account I made a covenant with the fathers and elder brothers, the kinsmen of the state of Yue, and swore before them, saying: 'I have heard that the worthy rulers of antiquity had the people of the four quarters return to them as water flows downhill. I myself am unable to govern well, and so shall lead you, my few sirs, and your wives, to serve as a hedge and support to one another. I decree that a grown man shall not marry an old wife, and an old man shall not marry a young wife. If a girl of seventeen is not yet married, her parents are at fault; if a man of twenty has not yet taken a wife, his parents are at fault. When a woman is about to give birth, let it be reported to me, and I will send a physician to attend her. If she bears two sons, I will grant her a jar of wine and a dog; if she bears two daughters, I will grant her a jar of wine and a pig. If she bears three children at once, I will provide a wet-nurse; if she bears two children at once, I will provide support for one of them. If the eldest son dies, I remit my subjects' duties to me for three years; if the youngest son dies, I remit them for three months — and I will surely weep and see to the burial, as though it were my own son. I decree that orphans, widows, the sick and afflicted, and the poor and ill shall be taken into government service; if their sons wish to serve in office, I will provide for their lodging, give them fine clothing, feed them well, and select the most able among them. As for all officers who come from the four quarters, I will surely receive them at court and treat them with due ceremony. I carried rice and soup about with me through the state; when the children of the state came upon me at play, I fed them and gave them drink, showing them affection, and asked their names. I would not eat unless it was my own cooked rice; I would not dress unless it was my lady's own handiwork. For seven years I took no taxes from the state, and every household among the people had three years' store laid by. The men sang and made merry, and the women gathered together and laughed. Now the fathers and elder brothers of the state daily entreat me, saying: "In the past Fuchai disgraced our lord before the other rulers, and for long we have been shamed before the whole realm. Now the state of Yue is rich and abundant, and our lord is frugal and sparing — we beg leave to repay this shame." I declined them, saying: "The disgrace of the past was mine alone; it was not the fault of you, my few sirs. As for one such as myself, how would I dare to trouble the people of my state merely to settle my own long-standing grudge?" The fathers and elder brothers again entreated me, saying: "Truly, within the four borders, all are your lord's own men. Sons avenging their fathers' enemies, subjects making good their lord's breach — who among us would dare not exert his utmost strength? We beg to fight again, to remove our lord's long-standing enmity." I was pleased, and granted their request.'"

Grandee Zhong said: "I observe that the King of Wu, having gained his ambitions against Qi and Jin, may well think next to cross into our territory and bring his troops to our border. But now his army is worn out and his soldiers resting; for a whole year he has not tested them, and so he has grown forgetful of us — we, for our part, must not grow slack. I have divined this matter by the signs of Heaven: Wu's people are already worn out from campaigning and distressed by battle; the markets have no store even of coarse red rice, and the state granaries are empty. Its people must surely be thinking of moving away, seeking shelter among the reeds and shellfish along the shores of the Eastern Sea in the cold season. Now, in divination, the omens concern human affairs, and they are also revealed through the turtle-shell and milfoil. If Your Majesty raises an army at a time that can be matched to this, it would be advantageous to press upon Wu's border regions — but it is not yet time to march. Though the King of Wu has no thought of attacking us, might he still be provoked to anger? It would be better to probe carefully in between, so as to learn his true intent."

The King of Yue said: "I myself have no wish to harbor thoughts of campaign and conquest, but the people of my state have been begging to fight for three years now, and I cannot but follow the desire of my people. Yet now I hear Grandee Zhong's remonstrance against it."

The fathers and elder brothers of Yue further urged: "Wu can be attacked. If we win, we will destroy their state; if we do not win, we will still wear down their army. If Wu should come to terms, Your Majesty may make covenant with them — either way, fame and accomplishment will be heard of among the other lords."

The King said: "Good." Thereupon he held a great assembly of his ministers and issued this command: "Whoever dares to remonstrate against attacking Wu will not be pardoned for his crime."

Fan Li and Zhong said to one another: "Our remonstrance no longer accords with his wishes; even so, we will still obey our lord's command."

The King of Yue assembled his troops and arrayed officers, and gave a great warning to the multitude, swearing before them: "I have heard that the worthy rulers of antiquity did not worry that their numbers were too few, but worried that their aims and conduct held too little sense of shame. Now Fuchai has one hundred and thirty thousand men clad in armor of water-rhinoceros hide, yet he does not worry that his aims and conduct hold too little shame — he worries only that his numbers are insufficient. Now I intend to lend my strength to the awesome power of Heaven. I have no wish for the petty courage of a common fellow — I wish my officers and soldiers, on advancing, to think of reward, and on retreating, to shun punishment." Thereupon among the people of Yue, fathers urged on their sons and elder brothers exhorted their younger brothers, saying: "Wu can indeed be attacked."

The King of Yue again summoned Fan Li and said to him: "Wu has already killed Zixu, and those who speak in flattery there are many. The people of my state, moreover, urge me to attack Wu. Can it now be attacked?" Fan Li said: "Not yet — we must wait until next spring, and only then may it be done." The King said: "Why is that?" Fan Li said: "I observe that the King of Wu is going north to meet the other lords at Huangchi, and his elite troops are following him there, so that the state within is left empty; the old and the weak remain behind, and the heir apparent is left to guard it. His troops have only just left their borders and are not yet far off; if he hears that Yue has struck at his emptied homeland, it would not be difficult for his army to turn back. It would be better to wait for the coming spring."

That summer, on the bingzi day of the sixth month, Goujian asked again, and Fan Li said: "It can now be attacked." He then dispatched two thousand trained naval troops, forty thousand elite soldiers, six thousand of the "young gentlemen" [a picked corps], and a thousand attendant charioteers. On the yiyou day they engaged Wu in battle; on the bingxu day they captured and killed the heir apparent; on the dinghai day they entered Wu and burned the Gusu Terrace. Wu sent an urgent report to Fuchai, who was at that moment meeting the other lords at Huangchi; fearing that the whole realm would hear of it, he kept it secret and let nothing leak out. Once he had concluded the covenant at Huangchi, he sent men to sue for peace with Yue. Goujian, judging for himself that he was not yet able to destroy Wu utterly, made peace with Wu.

Goujian, Year 21 (二十一年)

In the seventh month of Goujian's twenty-first year, the King of Yue once more mustered all the officers and soldiers of his state to attack Wu, at a time when the Chu envoy Shen Baoxu (申包胥) happened to be paying a diplomatic visit to Yue. The King of Yue then asked Baoxu: "Can Wu be attacked?" Shen Baoxu said: "I am unskilled in strategy and planning, and am not fit to divine on this."

The King of Yue said: "Wu has acted without the Way; it ravaged our altars of soil and grain, and leveled our ancestral temple into open plain, so that we could no longer offer blood sacrifice there. I wish to contend with them for what Heaven judges right and true; my chariots and horses, my armor and weapons, my ranks of soldiers, are all already prepared, yet I have no means of setting them in motion. I would truly like to hear — in fighting, what makes it possible to succeed?" Shen Baoxu said: "I am foolish and unable to know this." The King of Yue pressed him further, and Baoxu then said: "Now, Wu is a fine state, renowned among the other lords for its worthy men. May I ask what it is that Your Majesty relies upon in fighting?"

The King of Yue said: "Those who are at my side — when there is wine to drink or meat to eat, I have never failed to share it with them. In my own eating and drinking, I do not indulge in fine flavor; in listening to music, I do not exhaust its full sound — all this in seeking to repay Wu. I wish to fight on this basis." Baoxu said: "This is good, as far as it goes — but it is not yet enough to fight on."

The King of Yue said: "Within the state of Yue, I love all broadly, as if they were my own children, and nurture them with loyalty and kindness. I now practice lenient punishments; I desire what the people desire, and remove what the people hate; I praise their good deeds and cover over their faults — all this in seeking to repay Wu. I wish to fight on this basis." Baoxu said: "This is good, as far as it goes — but it is not yet enough to fight on."

The King said: "Within the state of Yue, I give ease to the rich, and give to the poor; I relieve those who lack, and take from those who have surplus, so that rich and poor alike do not lose their proper due — all this in seeking to repay Wu. I wish to fight on this basis." Baoxu said: "This is good, as far as it goes — but it is not yet enough to fight on."

The King said: "My state borders on Chu to the south, presses close upon Jin to the west, and looks toward Qi to the north; in spring and autumn I present coin and silk, jade and fine cloth, and sons and daughters as tribute to them, and have never dared to let these offerings lapse — all this in seeking to repay Wu. I wish to fight on this basis." Baoxu said: "Excellent — there is nothing to be added beyond this — and yet it is still not enough to fight on. As for the Way of warfare: knowledge is its beginning, benevolence comes next, and courage settles it. If the ruler and his generals lack wisdom, they will have no scheme of adapting to change, no means to distinguish the count of many against few. Without benevolence, one cannot share with the Three Armies the hardship of hunger and cold, or share equally in their joy amid toil and ease. Without courage, one cannot resolve doubts over advancing or withdrawing, nor decide debates over what may or may not be done." Thereupon the King of Yue said: "I respectfully accept your instruction."

In winter, in the tenth month, the King of Yue summoned his eight grandees and said to them: "In the past Wu acted without the Way; it ravaged our ancestral temple, and leveled our altars of soil and grain into open plain, so that we could not offer blood sacrifice there. I wish to contend for what Heaven judges right and true; my armor and weapons are already prepared, yet I have no means of setting them in motion. I asked Shen Baoxu, and he has already instructed me on this. I venture to ask you, my several grandees, what you think of it."

Grandee Yeyong (曳庸) said: "If rewards are made careful and clear, then one may fight. If rewards are carefully weighed and trustworthiness made plain, so that those without merit receive nothing and those with merit are surely rewarded, then the officers and soldiers will not grow slack." The King said: "How sage!"

Grandee Kucheng (苦成) said: "If punishments are made careful and clear, then one may fight. If punishment is carefully weighed, the officers and soldiers will look upon it with awe and dread, and dare not disobey orders." The King said: "How valiant!"

Grandee Wen Zhong said: "If matters are carefully examined, then one may fight. If matters are carefully examined, right and wrong are distinguished; once right and wrong are made clear, no one can be deceived." The King said: "How discerning!"

Grandee Fan Li said: "If defenses are carefully made ready, then one may fight. Careful preparation and cautious guarding, awaiting the unforeseen, with defenses set firm — one can surely meet any difficulty." The King said: "How prudent!"

Grandee Gaoru (臯如) said: "If one's reputation is carefully weighed, then one may fight. To be careful of one's reputation is to distinguish the pure from the tainted. By 'pure and tainted' I mean that our ruler's name should be heard with honor at the house of Zhou, so that the other lords bear no grudge against us abroad." The King said: "Well put!"

Grandee Futong (扶同) said: "If kindness is broadly extended and its proper measure understood, then one may fight. Extend kindness broadly and give generously, but understand its proper limit, so that it does not overreach." The King said: "How uncanny!"

Grandee Ji Yan said: "If one watches Heaven and observes Earth, and matches oneself to their changes, then one may fight. When the changes of Heaven and the responses of Earth align, and the way of man finds advantage in them, and these three signs appear beforehand, then one may act." The King said: "How clear-sighted!"

Thereupon Goujian withdrew to fast and purify himself, and issued a command to the people of his state: "I am about to undertake some unforeseen deliberation; from near to far, let there be none who has not heard of it." He then further commanded the officials in charge and the people of the state, saying: "Those who accept this command and thereby earn reward shall all present themselves by the appointed time at the city gate; those who do not obey the command, I will subject to open execution." Goujian, fearing the people would not trust him, sent word declaring that he was campaigning against wrongdoing, and made this known to the house of Zhou, so that the other lords would bear no grudge against him abroad. He commanded within the state: "Whoever comes within five days is truly my good subject; whoever exceeds five days is no longer my subject, and I will furthermore add punishment upon him."

Once his instructions and commands had been carried out, he then went in to give command to his lady. The King stood with his back to the screen, and the lady stood facing the screen. The King said: "From this day forth, let no matter of the inner chambers go out, and let no matter of the outer court come in; let each keep to his own charge, and fulfill his trust to the utmost. If there is disgrace within these walls, it is upon you; if there is disgrace a thousand li beyond our borders, it is upon me. I set this before you now, to serve as a clear warning." The King then went out from the palace, and the lady saw him off no further than the screen. The King thereupon turned and shut fast the gate behind him, and had it sealed over with earth. The lady removed her hairpins, sat sideways upon her mat, settled her heart and put on no adornment, and did not sweep the chamber for three months.

When the King went out, he likewise turned and stood with his back to the wall, and the grandees faced the wall in reverence. The King then commanded the grandees, saying: "If the feeding of the soldiers is unequal, and the land is not properly cultivated, so that I am brought to disgrace before the state — this is your fault. If, facing the enemy, we do not fight, and the soldiers do not die for their cause, bringing disgrace before the other lords and letting our accomplishment collapse before the whole realm — this is my responsibility. From this time forward, let no matter of the inner chambers go out, and let no matter of the outer affairs come in — I firmly charge you with this." The grandees said: "We respectfully receive your command." The King then went out, and the grandees saw him off as far as the wall, and then turned and shut fast the gate of the outer palace, sealing it over with earth. The grandees sat sideways upon their mats, took none of the five flavors, and made no reply to any who would urge them otherwise.

Goujian gave command to his lady and his grandees, saying: "The state has those who guard and defend it."

Then Goujian took his seat upon an altar set in the open air, arrayed the drums, and sounded them. When the army had marched into formation, he at once beheaded three men who had committed offenses and paraded their bodies before the troops, giving the order: "Whoever does not follow my commands will be like this!"

The next day he moved the army to the outskirts, beheaded three offenders, and paraded them before the troops, giving the same order: "Whoever does not follow my commands will be like this!"

The king then gave orders to those in the state who were not going on campaign, took his leave of them, and told them: "Stay settled on your land and keep to your offices. I go now to punish the enemy of my ancestral temple, to answer for it to you, my several lords." He ordered the people of the state each to see off their sons and younger brothers at the border of the outskirts, and the soldiers each took their leave of fathers and of elder and younger brothers. The people of the state grieved, and all composed words of parting at this separation, saying:

"Stamping out, crushing our long-held shame, oh — raising halberds, wielding spears!
Those who part today will not yield, oh — so as to give vent to our king's spirit and let it revive.
The Three Armies, as one, will swoop down, oh — and wherever we turn, all will perish.
One soldier resolved to die, oh — will stand against a hundred men.
The Way aids those who hold to virtue, oh — the soldiers of Wu will bring about their own ruin.
We will wash away our king's long-borne shame, oh — our might will shake every quarter.
Our ranks cannot be turned back, oh — our force is fierce as tigers and panthers.
March on, march on, each of you strive with all your might, oh — alas, alas!"

At this there was no one among the onlookers who was not filled with sorrow.

The next day, the army was again moved to the border, three offenders were beheaded and paraded before the troops, and it was said: "Whoever does not follow the command will be like this!"

Three days later, the army was again moved to Zuili, three offenders were beheaded and paraded before the troops, and it was said: "Whoever wavers in heart, hides his true conduct, and will not stand against the enemy will be like this!"

Goujian then ordered his officials to make a great proclamation through the army, saying: "Those who have parents but no elder or younger brothers, come and report this to me. I have great affairs underway: you leave behind the care of your parents and the love of your aging kin to answer the state's urgent need. While you are in the ranks of the army, should your parents or your brothers fall ill at home, I will regard it as though it were my own parents or brothers who were ill. Should any of them die, I will see to their burial and mourning rites, as though it were my own parents or brothers who had died and were being buried."

The next day, he again proclaimed to the army: "Any soldier who falls ill and cannot keep pace with the army and its arms, I will provide him with medicine, supply him with rice gruel, and share my own food with him."

The next day, he again proclaimed to the army: "For those whose strength is not sufficient to bear armor and weapons, and whose resolve is not sufficient to heed the king's command, I will lighten their burdens and ease their duties."

The next day, he wheeled the army south of the river, set forth strict laws anew, and again executed five offenders, parading them and saying: "I love my soldiers — not even my own son could love them more. But when it comes to a crime deserving execution, even my own son could not escape it."

Fearing that his soldiers, cowed by the law, would not be moved to act, and judging that he had not yet won their utmost willingness to die for him, he saw by the roadside a frog with its belly swollen in anger, as though possessed of the spirit of battle, and at once bowed to it from his chariot, leaning on the crossbar in salute. One of his soldiers asked the king: "Why does my lord show respect to a frog and salute it from his chariot?" Goujian said: "I have long wished for my soldiers to feel such anger, yet none has yet matched what I have in mind. Now here is a frog, a witless creature, and yet at the sight of an enemy it swells with anger — that is why I saluted it." When the soldiers heard this, there was none who did not resolve in his heart to die gladly, and each man offered up his life.

The officials and generals made a great proclamation through the army: "Let each company command its own unit, and each unit command its own soldiers: whoever should return but does not return, whoever should hold position but does not hold it, whoever should advance but does not advance, whoever should retreat but does not retreat, whoever should go left but does not go left, whoever should go right but does not go right — whoever fails to follow the command will be beheaded!"

At this, Wu massed all its troops on the north bank of the river, while the Yue army camped on the south bank. The King of Yue divided his forces in two, making a left army and a right army, both clad in rhinoceros-hide armor; he further had men of Anguang carry stone-tipped Shijie arrows, and draw crossbows of the Lusheng type. He himself led the Army of Gentlemen (君子之軍), six thousand strong, to form the center formation.

The next day, they were to give battle on the river. At dusk, Goujian ordered the left army, with wooden gags in their mouths to keep silent, to go five li upstream against the current and there wait for the Wu troops. He ordered the right army, likewise gagged, to cross the river and go ten li further, and there again wait for the Wu troops. At midnight, he had the left army wade into the river and beat the drums, standing in mid-water to await the Wu troops' move. When the Wu army heard this, they were thrown into great alarm, and said to one another: "Now the Yue army has divided into two forces — they mean to use them to attack our main body." So they too, under cover of night, divided their own forces to surround the Yue army. But the King of Yue had secretly sent his left and right armies only to put on a show of battle facing Wu, sounding the great drums to be heard from afar; meanwhile he had hidden away his own private corps of six thousand men, who now advanced on Wu gagged and without drums. The Wu army suffered a great defeat. Then the left and right armies of Yue pressed the attack, routing them utterly at the hunting park, defeating them again at the outskirts, and again at the ford — thus in three battles they were beaten three times, until the Yue forces went straight on to Wu and laid siege to the western wall of the Wu capital.

The King of Wu was greatly afraid, and fled by night. The King of Yue pursued the fleeing enemy and pressed the attack on Wu; his troops entered at Jiangyang and Songling, meaning to enter by the Xu Gate. When they had come within six or seven li and looked toward the southern wall of the Wu capital, they saw the head of Wu Zixu, huge as a chariot wheel, his eyes flashing like lightning, his beard and hair spread wide on every side, casting light for ten li around. The Yue army was struck with great fear, and halted its troops there, seeking to ask leave to pass. That very night, at midnight, a fierce wind and driving rain broke out, thunder rolling and lightning striking, stones flying and sand swirling, swifter than arrows shot from a crossbow. The Yue army was thrown into disorder and defeated; at Songling it fell back, soldiers lay stiff and dead, the ranks broke apart in confusion, and none could stop the rout. Fan Li and Wen Zhong then knocked their heads to the ground and bared their upper bodies, bowing in apology to Wu Zixu and begging leave to pass by his road. Zixu then appeared to Wen Zhong and Fan Li in a dream, saying: "I knew that Yue would surely enter Wu, and so I asked that my head be set up at the southern gate, that I might watch you break Wu. It was only that I wished to bring Fuchai to utter ruin. But now that it comes to your actually entering my country, my heart cannot bear it, and so I raised wind and rain to turn back your army. Yet Yue's attack on Wu is a matter of Heaven itself — how could I stop it? If Yue wishes to enter, let it go instead by the eastern gate; I will open the way for you there, and cut through the wall to open your road." So the next day the Yue army instead came out by the river, entered at Haiyang, and at the Zhai Water of the Three Roads bored through the southeastern corner of the wall to make their way in; and the Yue army thereupon laid siege to Wu.

The siege continued for a year, and the Wu army was repeatedly defeated. At last the King of Wu was driven to take refuge on Mount Guxu (姑胥). Wu sent Wangsun Luo (王孫駱), who bared his upper body and advanced on his knees, to sue for peace with the King of Yue, saying: "Your solitary servant Fuchai makes bold to lay open his innermost heart: in days past, when he incurred blame at Kuaiji, Fuchai did not dare defy your command, and was able to make peace with my lord and return home. Now my lord has raised troops to punish your solitary servant, and your solitary servant will obey whatever is commanded. It is my thought that today's Guxu might be treated as that former day's Kuaiji. If, through Heaven's grace, I might be spared the great penalty, then Wu would forever be content to serve as your subject and handmaiden." Goujian could not bear to hear these words, and was about to grant peace. But Fan Li said: "In the matter of Kuaiji, Heaven gave Yue to Wu as a gift, and Wu did not take it. Now Heaven gives Wu to Yue — can Yue defy this command? Moreover, my lord has risen early at court and retired late, grinding his teeth and engraving this in his very bones, planning for more than twenty years — was it not all for the sake of a single morning such as this? To have it in hand today and cast it away — can such a plan be sound? What Heaven gives and one does not take, one instead receives its blame. How could my lord forget the disaster of Kuaiji?" Goujian said: "I wish to follow your counsel, but I cannot bear to say so to his envoy's face."

Fan Li thereupon sounded the drums and advanced the troops, saying: "The king has already entrusted the government to his officers in charge. Envoy, be gone quickly, or before long you will incur blame." The Wu envoy went away in tears. Goujian took pity on him, and sent word in to the King of Wu, saying: "I will settle my lord at Yongdong (甬東), and grant my lord and his wife a household of more than three hundred families, that he may live out his days as king — will that do?" The King of Wu declined, saying: "Heaven has sent down calamity upon the state of Wu; it falls neither before nor after, but squarely upon my own person, the one who has lost and destroyed the ancestral temple and the altars of soil and grain. The land of Wu, its people and officers, are now Yue's to hold; I am old, and cannot serve as your lord's subject." And so he fell upon his sword and killed himself.

Once Goujian had destroyed Wu, he led his troops north across the Yangzi and the Huai, met with the lords of Qi and Jin at Xuzhou, and paid tribute to Zhou. King Yuan of Zhou sent a man to bestow gifts upon Goujian; having received the royal charge and title, Goujian withdrew and returned south of the Yangzi. He gave the land along the Huai to Chu, restored to Song the land Wu had seized from it, and gave Lu a hundred li of territory east of the Si River. At that time, the troops of Yue moved freely across the region of the Yangzi and the Huai; all the lords came to offer their congratulations, and Goujian was proclaimed hegemon-king.

When the King of Yue was still in Wu, and about to return home, he asked Fan Li: "How is it that your words match with Heaven so well?" Fan Li said: "This is the way of the Su Nü (素女, the Pure Maiden); one word and it accords. As for my lord's affairs, when the king inquires he receives what is real; the essentials of the Golden Casket (金匱) lie in the accord between what is above and what is below." The King of Yue said: "Excellent! Should I then not proclaim myself king at all?" Fan Li said: "You cannot do that. In former times, when Wu proclaimed itself king, it usurped the title of the Son of Heaven, and Heaven above showed a portent: the sun was eclipsed by darkness. Now if my lord in turn usurps the title and does not give it up, I fear a portent of Heaven will again appear."

The King of Yue would not listen, and returned to the city of Wu, where he set out wine at Wen Terrace, and the assembled ministers made merry; he then ordered the musicians to compose a piece on the theme of the conquest of Wu. The music master said: "Your servant has heard that at the moment of the affair, the tune is composed; when the achievement is complete, the music is made. My lord has exalted virtue, taught and transformed a state that had lost the Way, punished men without righteousness, avenged old wrongs and washed away disgrace, and extended his might over the assembled lords, receiving the achievement of hegemon-king. Such an achievement may be pictured in paintings, such virtue may be carved in bronze and stone, such fame may be entrusted to string and pipe, such a name may be preserved on bamboo and silk. Your servant begs leave to take up the zither and play it." He then composed the "Zhang Chang" ("Chapter of Ease"), with these words: "The troops stand encamped! Is it yet time to attack Wu, or not?" The grandees Wen Zhong and Fan Li answered: "Wu slew its loyal minister Wu Zixu — what further need is there not to attack the men of Wu?"

The grandee Wen Zhong came forward to offer a toast, with these words: "August Heaven has lent its aid, and our king has received its blessing. His good ministers gathered their counsel — such is our king's own virtue. The ancestral temple assists his government, the spirits and ghosts lend their wings in support. Our lord does not forget his ministers, and his ministers give their utmost strength. High Heaven, vast and blue, cannot be shut out or concealed. Two measures of wine in this cup — may ten thousand blessings be without end!" At this the King of Yue fell silent and said nothing.

Wen Zhong said further: "Our king is worthy and humane, cherishing the Way and holding fast to virtue. He destroyed the enemy and broke Wu, and did not forget to return to his own state. In rewarding he is never grudging, and all wickedness is stopped and sealed away. Lord and ministers are in harmony together, and blessings favor us by the thousand myriads. Two measures of wine in this cup — ten thousand years could hardly exhaust our blessing!" The assembled ministers on the terrace were greatly delighted and laughed, but the King of Yue's face showed no trace of joy.

Fan Li understood that Goujian loved land and territory above all, and did not begrudge the deaths of his ministers, and that now that his schemes had succeeded and the state was settled, he would in the end have no further need of the men whose service had brought him home again. That was why Fan Li's own face carried a look of care, and no joy.

While still in Wu, Fan Li wished to leave the king's service, but fearing that, before the king had yet returned home, this would be a breach of the duty proper to a minister, he went along with him back into Yue. As he made ready to leave, he said to Wen Zhong: "You should come away too! The King of Yue will surely put you to death." Wen Zhong did not think this so. Fan Li then wrote a further letter and left it for Wen Zhong, saying: "I have heard that Heaven has its four seasons: spring brings life, winter brings destruction. Man has his times of flourishing and decline: when fullness reaches its height, decline must follow. To know advance and retreat, survival and ruin, and never lose the proper course — is this not the mark of the worthy man alone! Though I, Li, am without talent, I understand clearly when to advance and when to withdraw. When the high-flying birds are all brought down, the good bow is put away; when the cunning hares are all caught, the good hound goes into the pot. As for the character of the King of Yue: he has a long neck and a bird's beak, the gaze of a hawk and the gait of a wolf. One may share hardship and danger with such a man, but not share ease and comfort with him; one may walk with him through peril, but not rest with him in safety. If you do not leave, harm will surely come to you — this is plain." Wen Zhong did not believe his words. The King of Yue was secretly plotting; Fan Li, for his part, resolved that he wished to leave, trusting to fortune's favor.

Goujian, Year 24 (勾踐二十四年)

In the ninth month of the twenty-fourth year, on the day dingwei, Fan Li took his leave of the king, saying: "Your servant has heard that when the lord is troubled, the minister toils; when the lord is disgraced, the minister dies — this is a single principle of duty. In serving my great king, I was not able beforehand to extinguish trouble before it had sprouted, nor was I able afterward to save him once ruin had already fallen. And yet, in the end, I wished to bring my lord to hegemony over the states, and so I did not shrink from staking my life upon it, in death or in living on. I have reflected, in private, upon the shame I bore when sent as envoy before the King of Wu. The reason I, Li, did not die then was truly that I feared slander would reach Grand Steward Pi, and that I would meet the same fate as Wu Zixu; and so I dared not die before my time, and lingered on to live a little longer. Yet a heart of shame and disgrace cannot grow without limit, and the humiliation of a sweat-soaked brow cannot be borne forever. Fortunate in the aid of the spirits of the ancestral temple and the majestic virtue of my great king, defeat was turned into achievement — in the manner of Tang and Wu overcoming Xia and Shang and thereby completing their royal enterprise. Now that the achievement is fixed and the disgrace washed away, this is why your servant has held his place at your side for so long. I beg leave now to take my departure." The King of Yue, moved to sorrow, wept until his tears soaked his robe, and said: "The officers and grandees of this state are yours; the people of this state are yours; you have let your solitary lord entrust his own person and borrowed title to your care, awaiting your command. Now you speak of leaving, meaning to go for good — this is Heaven abandoning Yue and destroying your solitary lord; I shall have nothing left to rely upon. I have, in private, a thing to say: stay, and you shall share the state with me and divide it between us; go, and your wife and children shall be put to death." Fan Li said: "Your servant has heard that the noble man waits upon his season; he does not plan his schemes over and over, he does not let his death be met with suspicion, and within himself he does not deceive himself. Since your servant is already resolved to depart, what law can be applied to my wife and children? May my lord exert himself in his task; your servant takes his leave from this point on." He then boarded a small light boat, went out by the Three Rivers, entered the Five Lakes, and no one knew where he had gone.

Once Fan Li had gone, the King of Yue's countenance changed with distress, and he summoned the grandee Wen Zhong, saying: "Can Li still be pursued and brought back?" Wen Zhong said: "It cannot be done." The king said: "Why not?" Wen Zhong said: "At the moment Li departed, the yin lines numbered six and the yang lines numbered three; even the spirit that goes before the sun could not restrain him. The Dark Warrior (玄武) moved through the empty heavens with full power — who would dare to stop him? He crossed the Heaven's Pass, forded the Heaven's Bridge, and afterward entered Heaven's Unity. Before him the divine light was veiled from sight: whoever speaks of it dies, whoever looks upon it goes mad. Your servant begs my great king not to pursue him further. Li will never return." The King of Yue thereupon took in Fan Li's wife and children, enfeoffed them with a hundred li of land, and declared that whoever dared encroach upon it would be visited with calamity from High Heaven. And then the King of Yue had a skilled craftsman cast a golden image in the likeness of Fan Li, and set it beside his own seat, so that morning and evening he might consult it on matters of government.

From this time on, Ji Yan (計研) feigned madness, and men such as the grandees Yeyong, Futong, and Gaoru grew ever more distant day by day, no longer close at court. The grandee Wen Zhong, troubled within, ceased to attend court. Someone slandered him to the king, saying: "Wen Zhong gave up the office of chancellor only to make my lord hegemon over the assembled lords. Now that his rank has not been raised nor his fief enlarged, he harbors resentment and discontent in his heart; his anger stirs within him and shows itself in his face — that is why he no longer attends court." On another day Wen Zhong remonstrated, saying: "The reason your servant used to be at court early and leave late, as though driven by an illness of his own body, was solely for the sake of Wu. Now that Wu has already been destroyed, what does my lord have to be troubled about?" The King of Yue said nothing in reply. At this time, Duke Ai of Lu was troubled by the Three Huan clans, and wished to make use of the other lords to attack them; the Three Huan, for their part, were also troubled by Duke Ai's anger, and so lord and ministers fell into open strife. Duke Ai fled to Xing; the Three Huan attacked him, and the duke fled to Wei, and then fled again to Yue. The state of Lu was left empty, and its people, grieving over this, came to welcome Duke Ai back and returned home together with him. Goujian, troubled that Wen Zhong offered him no further scheme to act on, did not, for Duke Ai's sake, attack the Three Huan.

Goujian, Year 25 (勾踐二十五年)

In the twenty-fifth year, at dawn on the day bingwu, the King of Yue summoned the chancellor, the grandee Wen Zhong, and asked him: "I have heard that it is easy to know others, but hard to know oneself. What manner of man, in your own reckoning, is the chancellor?" Wen Zhong said: "How sorrowful! My great king knows my courage, but does not know my humaneness; he knows my loyalty, but does not know my good faith. Your servant has indeed, time and again, urged the reduction of music and female entertainments, and the suppression of excessive pleasures and strange, outlandish talk; he has spoken his whole mind and exhausted his loyalty, thereby offending my great king, going against his heart and grating on his ear — and for this he must surely incur blame. Your servant does not presume to cling to life and hold his tongue: to speak and afterward die was the fate of Wu Zixu under Wu, long ago. At the time of his execution by Fuchai, he said to your servant: 'When the cunning hare is dead, the good hound is boiled; when the rival state is destroyed, the scheming minister perishes.' Fan Li too has spoken these same words. And now that my great king asks after this, touching upon the eighth degree of the 'Jade Gate,' your servant sees clearly what is in the king's mind." The King of Yue fell silent and did not respond. The grandee also withdrew.

[Wen Zhong] brooded at home, feeding on the ill words others had made of him. His wife said: "Does my lord look down on holding the office of chancellor of an entire state? Is the king's stipend too meager for you? You sit before your food and will not touch it, and instead feed on evil rumor — why is that? Your wife and children are here at your side; even a common man can make his own way in the world — what more could a chancellor of state hope for? Is this not simply greed? Why is your spirit so lost and troubled as this?" Wen Zhong said: "How sad! You do not understand. Our king has now escaped danger and hardship, and washed away his disgrace before Wu. I moved my whole household and threw myself into a place of death, and gave my utmost in the scheme of the Nine Stratagems (九術); what served him well I did in seeming flattery, and what served my lord I did in loyalty — but the king does not see this clearly, and instead says: 'It is easy to know others, but hard to know oneself.' When I answered him, I had no other words to add — and this itself is a sign of ill omen. I must go in to him again; I fear I will not return. Let me take a final leave of you here, and we shall seek each other again in the darkness below." His wife said: "How do you know this?" Wen Zhong said: "When I saw the king, it fell exactly upon the eighth degree of the Jade Gate; the hour overcame the day, the above preyed upon the below — this is the sign of disorder, and the vile will surely do harm to the good. Today it is the day that overcomes the hour; the assault of above on below stops here. My life will last no longer than a moment."

The King of Yue again summoned the chancellor, and said to him: "You possess the secret strategies of war, the Nine Stratagems for overturning the enemy and taking his state; of these we have used only three to break mighty Wu, and six still remain with you. I would ask that you take these remaining arts, and go before my former kings in the underworld to plan against the former men of Wu on their behalf." At this Wen Zhong looked up to Heaven and sighed, saying: "Alas! I have heard that great kindness goes unrepaid, and great achievement is never returned in kind — is this not exactly what is meant? I regret that I did not follow Fan Li's counsel, and now I am to be put to death by the King of Yue. I did not feed upon good counsel, and so I was fed instead upon men's ill words." The King of Yue thereupon bestowed on Wen Zhong the sword called Shulu (屬盧). Wen Zhong, receiving the sword, sighed once more, saying: "The magistrate of Nanyang, and yet taken captive by the King of Yue!" And he laughed at himself, saying: "In the last age, a hundred generations from now, loyal ministers will surely take me as their example." And so he fell upon the sword and died.

The King of Yue buried Wen Zhong on the western hill of the capital; more than three thousand marines of the tower-ships built a tomb passage shaped like a tripod's three legs, part of it running beneath the Three Peaks. Seven years after the burial, Wu Zixu came from the sea, bored through the mountain's flank, and carried Wen Zhong's body away with him, and the two of them floated together upon the sea. This is why the earlier surge of the tide is Wu Zixu, and the later, heavier wave is the grandee Wen Zhong.

Once the King of Yue had put his loyal minister to death, he held hegemony east of the Pass. From Langye (瑯邪) he raised a watchtower terrace, seven li in circuit, from which to look out over the eastern sea. He kept eight thousand men sworn to die for him, and three hundred halberd-ships. Before long, he sought out worthy men far and wide. Confucius heard of this, and led his disciples, bearing his master's own elegant zither and the rites and music, to perform them in Yue. The King of Yue then donned armor of the Tangyi make, girded on the sword called Buguang, and grasped the spear called Qulu; he brought out his sworn men, three hundred strong, and arrayed them at the pass below. After a little while Confucius arrived. The King of Yue said: "Well, well — what would the Master teach us?" Confucius said: "I, Qiu, am able to recount the ways of the Five Emperors and Three Kings, and so I have brought my elegant zither to present to my great king." The King of Yue sighed deeply and said: "The people of Yue are by nature light and unlettered; we travel by water and dwell in the hills, we take our boats for carriages and our oars for horses; when we go, we go as though blown by the wind, and when we leave, none can follow after us; we delight in arms and are ready to die — such is the constant way of Yue. What could the Master teach that would suit us?" Confucius made no answer, and thereupon took his leave and departed.

The King of Yue sent men to Mukeshan (木客山) to retrieve the remains of Yuanchang (元常), his father, intending to move his burial to Langye. Three times they dug into Yuanchang's tomb, but each time a fierce whirlwind rose up from within, hurling sand and stones that struck at the men, and no one could get inside. Goujian said: "Perhaps my former lord does not wish to be moved." And so he let the matter rest and departed.

Goujian then sent envoys to command Qi, Chu, Qin, and Jin all to support the house of Zhou, and they sealed the covenant with blood before departing. Duke Huan of Qin did not comply with the King of Yue's command, and so Goujian chose officers and soldiers of Wu and Yue to cross the River westward and attack Qin. His troops suffered greatly from this campaign; but as it happened, Qin took fright, came forward on its own to take the blame, and Yue then withdrew its troops. The soldiers, delighted, composed the "Poem of the River Bridge."

It runs: "We crossed the river bridge, oh, we crossed the river bridge,
raising our troops to march and strike the King of Qin.
In early winter, the tenth month, thick with snow and frost,
the bitter cold made the roads truly hard to bear.
Before our ranks had even crossed, the army of Qin surrendered;
the assembled lords, struck with terror, were all filled with dread.
Our fame spread through all within the seas, our might overawed the distant states;
we are ranked a hegemon beside Duke Mu, Duke Huan of Qi, and King Zhuang of Chu,
and all under Heaven finds peace and long life.
Sorrowful to go home, oh — where now is our bridge?"

From the time Yue destroyed Wu, all the Middle States held it in awe.

Goujian, Year 26 (勾踐二十六年)

In the twenty-sixth year, the King of Yue, on account of the Viscount of Zhu's misrule, seized him and brought him back, and set up his heir apparent, He, in his place. In winter, Duke Ai of Lu, driven out by the pressure of the Three Huan, came in flight to Yue. The King of Yue wished to attack the Three Huan on the duke's behalf, but since the grandees of the other lords would not commit to the cause, the matter did not in the end come to pass.

Goujian, Year 27 (勾踐二十七年)

In the winter of the twenty-seventh year, Goujian lay ill in bed and was about to die. He said to the heir apparent Xingyi (興夷): "I, descended from Yu, inheriting the virtue of Yuanchang, have relied upon the blessing of Heaven's spirits and the favor of the gods of earth; starting from the narrow, out-of-the-way land of Yue, once the vanguard of Chu, I broke the arms of the King of Wu. I crossed the Yangzi and forded the Huai, and reached the lands of Jin and Qi; my achievement and virtue rose to towering heights. That I brought myself to this — how can I fail to leave a warning? The successors of a hegemon find it hard to hold their position for long. Be careful in this!" And then he died.

Xingyi took the throne, and after one year died; his son was Weng. When Weng died, his son was Buyang. When Buyang died, his son was Wujiang. When Wujiang died, his son was Yu. When Yu died, his son was Zun. When Zun died, his son was Qin. From Goujian down to Qin, the throne passed through eight rulers in all, each one styled hegemon; in all, two hundred and twenty-four years passed. Under Qin the people were all lost, and Yue gave up Langye and moved its seat to Wu.

From the Yellow Emperor down to Shao Kang was ten generations. From Yu's receiving the abdicated throne down to Shao Kang's accession was six generations, spanning one hundred and forty-four years. From Shao Kang back to Zhuanxu's accession was four hundred and twenty-four years.

Huangdi (the Yellow Emperor) → Changyi → Zhuanxu → Gun → Yu → Qi → Tai Kang → Zhonglu → Xiang → Shao Kang → Wuyu → Wuren (ten generations after Wuyu) → Wuze → Fu Tan → Yuanchang → Goujian → Xingyi → Bushou → Buyang → Wujiang (a note in the line here: this falls in the time of Duke Mu of Lu, with Liu styled Duke You; from this point the ruling house styled itself "lord" rather than "king") → Zun → Qin, under whom the line lost Langye and was extinguished by Chu.

From Goujian to King Qin, the throne passed through eight rulers, holding to the rank of hegemon for two hundred and twenty-four years. From Wuyu's original enfeoffment as founder of the state of Yue, down to Yushan's return when the state of Yue was left empty and extinguished, was in all one thousand nine hundred and twenty-two years.

In the tenth year of the Dade era, a bingwu year: in the third month the phonetic glosses were made; by the sixth month the text was complete and the printing blocks cut; the work was finished in the twelfth month.

Lost Fragments (佚文)

Fragments of the Wu Yue Chunqiu not preserved in the transmitted text, compiled by Gu Guanguang (顧觀光) and collated and annotated by Zhang Jue (張覺).

1. Yao heeded the words of the Four Peaks and employed Gun to manage the waters. Gun said: "The sovereign has met with calamity from Heaven, and his black-haired people are not at peace." He therefore built inner walls and raised outer walls, to make the state secure. [Source: Chuxueji 24; Taiping Yulan 193.]

2. Gun built inner walls to guard the ruler, and raised outer walls to house the people (one source: "to guard the people"). This was the beginning of city walls. [Source: as above.]

3. The King of Chu summoned Feng Huzi and said to him: "I have heard that Wu has Gan Jiang, and Yue has Ou Ye. I wish, through you, to ask these two men to forge swords for me — is that possible?" Feng Huzi said: "It is possible." He then went to see the two men, and they forged the swords: the first was called Longyuan, the second Tai'e. [Source: Shiji, "Biography of Su Qin," Jijie commentary.]

4. When Helü died, he was buried northwest of the capital, at a place named Tiger Hill (虎丘). The earth was cut through to make streams, and the soil piled up to make hills; the officers of five commanderies, a hundred thousand men in all, were sent out together to work over a thousand li of ground. Elephants were used to haul earth and dig out the pool; on every side the water stood more than a fathom deep. There were three coffins of bronze, and a pool made of mercury, sixty paces across. Wild geese and ducks of gold, pearl, and jade were placed there, along with the sword Bianzhu and three thousand blades called "Fish Intestine." Three days after the burial, an essence of gold rose up and became a white tiger, crouching upon the mound — and this is why it is called Tiger Hill. [Source: Yiwen Leiju 8; Wu Jun Zhi 39.]

5. Tiger Hill is the tomb of King Helü of Wu. The lower pool was sixty paces across and fifteen feet deep; there were three coffins of bronze; the middle pool was six feet across. Geese of gold and ducks of jade, along with the sword "Fish Intestine," were sent with him in burial. Earth was taken from where the sea tide reached, and a thousand upon ten thousand men built and worked the tomb. [Source: Taiping Yulan 558 — a parallel excerpt of the passage above, preserved separately since the two citations cannot simply be merged.]

6. After the King of Yue had taken refuge on Mount Kuaiji, Fan Li and the others said: "Your servants have observed that on Mount Kuaiji there are fish ponds in two places, upper and lower; among the waters there flow the Three Rivers and Four Channels, and the breadth of the Nine Streams and Six Valleys. The upper pond is fitting for my lord the king, and the lower pond is fitting for his subjects and people. If fish are raised there for three years, the profit from them could reach into the millions, and the state of Yue would grow rich and full." [Source: Yiwen Leiju 96; Taiping Yulan 935; Shileifu Zhu 29.]

7. After Wu had fallen, Yue set Xi Shi (西施) afloat upon the river, and let her come to her end following the leather wine-sack. [Source: cited in Xiuwen Yulan, seen in Yishi 96.]

8. After the King of Yue had pacified Wu, he raised the Congratulation Terrace in Yue. [Source: Chuxueji 24.]

9. Wen Zhong was originally a man of Ying, in the south of Chu. The grandee Zhong's surname was Wen, given name Zhong, courtesy name Ziqin (one source gives the name as Shaoqin). Under King Ping of Chu, he served as magistrate of Wan (宛). Going to the hamlet of Sanhu, he found Fan Li crouched at a dog's gate, barking at him like a dog. The attendants who followed him, fearing Wen Zhong would feel shamed by this, ordered someone to pull up a garment and shield him from the sight. Wen Zhong said: "There is no need to shield me. I have heard that what a dog barks at is a man; now that I have come here, sensing the presence of a sage's spirit, I went in search of him and have arrived at this very place. Moreover, if a man's body barks like a dog, it only shows that he takes me for a fellow man." He then got down from his carriage and bowed, but Fan Li did not return the courtesy. [Source: Shiji, "Hereditary House of Yue," Zhengyi commentary.]

10. Fan Li's courtesy name was Shaobo; he was a man of Sanhu, in Wan, in Chu. [Source: as above.]

11. Wen Zhong, under King Ping of Chu, served as magistrate of Wan; he did not attend to the duties of his office, and seemed as though mad or deranged, only sighing and laughing to himself. [Source: manuscript copy of Beitang Shuchao 78; the same twenty-one characters also appear in the current text of Beitang Shuchao 78.]

12–42. No text survives under these fragment numbers in this transcription; the numbering is preserved here as it stands in the source.

Colophon

This translation was prepared for the Chinese shelf of the Good Works Library and made independently from the classical Chinese text printed in full below. The narrative's own organization by ruler and reign year is kept throughout, with each reign or numbered year given as its own heading following the source. Speeches, remonstrances, and diplomatic exchanges are rendered as continuous direct speech, and the songs embedded in the narrative keep their line breaks. The closing Lost Fragments section is kept in the numbered order and source-citation form the compiler gives it, including the note, preserved in the source itself, that fragments 12 through 42 do not survive in this transcription.

No live search for prior translations could be made when this file was prepared; what follows is the limit of our present knowledge. We know of no complete published English translation of the Wu Yue Chunqiu — studies of the work and partial renderings of individual episodes exist, but no complete translation has come to our attention. This translation was made independently from the Chinese, and no claim of firstness is made for it.

A note on names and terms. Chu is repeatedly called Jing (荊), an old alternative name for the state used throughout the Wu Zixu narrative, and this file keeps that usage where the source itself uses it rather than silently normalizing it to Chu. Sword names are kept as transliterated proper names rather than translated — Ganjiang, Zhanlu, Yuchang (glossed at first appearance as 'Fish Gut') among them — following the source's treatment of them as named objects. Distance and length units — li, paces, zhang, chi, cun — are likewise kept transliterated rather than converted.

Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted translation and editorial work.

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Source Text: 吳越春秋

Classical Chinese text in the Chinese Wikisource transcription. Presented complete for reference, study, and verification alongside the English translation above.

吳太伯傳

吳之前君太伯者，后稷之苗裔也。后稷其母台氏之女姜嫄，為帝嚳元妃。年少未孕，出游於野，見大人跡而觀之，中心歡然，喜其形像，因履而踐之。身動，意若為人所感。後妊娠。恐被淫泆之禍，遂祭祀以求，謂無子履上帝之跡，天猶令有之。姜嫄怪而棄于阨狹之巷，牛馬過者折易而避之。復棄于林中，適會伐木之人多。復置于澤中冰上，眾鳥以羽覆之。后稷遂得不死。姜嫄以為神，收而養之，長因名棄。為兒時，好種樹禾、黍、桑、麻五榖、相五土之宜，青、赤、黃、黑，陵、水、高、下，粢、稷、黍、禾、蕖、麥、豆、稻，各得其理。堯遭洪水，人民泛濫，遂高而居。堯聘棄使教民山居，隨地造區，研營種之術。三年餘，行人無飢乏之色。乃拜棄為農師，封之台，號為后稷，姓姬氏。后稷就國為諸侯。卒，子不窋立。遭夏氏世衰，失官奔戎狄之間。

　　其孫公劉，公劉慈仁，行不履生草，運車以避葭葦。公劉避夏桀於戎狄，變易風俗，民化其政。公劉卒，子慶節立。

　　其後八世而得古公亶甫。脩公劉后稷之業，積德行義，為狄人所慕。薰鬻戎姤而伐之，古公事之以犬馬牛羊，其伐不止；事以皮幣、金玉重寶，而亦伐之不止。古公問何所欲？曰：欲其土地。古公曰：「君子不以養害害所養。國所以亡也而為身害，吾所不居也。」古公乃杖策去邠，踰梁山而處岐周曰：「彼君與我何異？」邠人父子兄弟相帥，負老攜幼，揭釜甑而歸古公。居三月成城郭，一年成邑，二年成都，而民五倍其初。

　　古公三子，長曰太伯，次曰仲雍，雍一名吳仲，少曰季歷。季歷娶妻太任氏，生子昌。昌有聖瑞。古公知昌聖，欲傳國以及昌，曰：「興王業者，其在昌乎？」因更名曰季歷。太伯、仲雍望風知指，曰：「歷者，適也。」知古公欲以國及昌。古公病，二人託名採藥於衡山，遂之荊蠻。斷髮文身，為夷狄之服，示不可用。

　　古公卒，太伯、仲雍歸，赴喪畢，還荊蠻。國民君而事之，自號為勾吳。吳人或問何像而為勾吳，太伯曰：「吾以伯長居國，絕嗣者也，其當有封者，吳仲也。故自號勾吳，非其方乎？」荊蠻義之，從而歸之者千有餘家，共立以為勾吳。數年之間，民人殷富。遭殷之末世衰，中國侯王數用兵，恐及於荊蠻，故太伯起城，周三里二百步，外郭三百餘里。在西北隅，名曰故吳，人民皆耕田其中。

　　古公病將卒，令季歷讓國於太伯，而三讓不受，故云太伯三以天下讓。於是季歷蒞政，脩先王之業，守仁義之道。季歷卒，子昌立，號曰西伯。遵公劉、古公之術業於養老，天下歸之。西伯致太平，伯夷自海濱而往。西伯卒，太子發立，任周召而伐殷，天下已安，乃稱王。追謚古公為大王，追封太伯於吳。

　　太伯祖卒葬於梅里平墟。仲雍立，是為吳仲雍。仲雍卒，子季簡、簡子叔達、達子周章、章子熊、熊子遂、遂子柯相、相子彊鳩夷、夷子餘喬疑吾、吾子柯廬、廬子周繇、繇子屈羽、羽子夷吾、吾子禽處，處子專、專子頗高、高子句畢立。是時，晉獻公滅周北虞虞公，以開晉之伐虢氏。畢子去齊、齊子壽夢立，而吳益彊，稱王。凡從太伯至壽夢之世，與中國時通朝會，而國斯霸焉。

吳王壽夢傳

壽夢元年

　　壽夢元年，朝周，適楚，觀諸侯禮樂。魯成公會於鍾離，深問周公禮樂，成公悉為陳前王之禮樂，因為詠歌三代之風。壽夢曰：「孤在夷蠻，徒以椎髻為俗，豈有斯之服哉！」因歎而去，曰：「於乎哉，禮也！」

壽夢二年

　　二年，楚之亡大夫申公巫臣適吳，以為行人。教吳射御，導之伐楚。楚莊王怒，使子反將，敗吳師。二國從斯結讎。於是吳始通中國而與諸侯為敵。

壽夢五年

　　五年，伐楚，敗子反。

壽夢十六年

　　十六年，楚恭王怨吳為巫臣伐之也，乃舉兵伐吳，至衡山而還。

壽夢十七年

　　十七年，壽夢以巫臣子狐庸為相，任以國政。

壽夢二十五年

　　二十五年，壽夢病將卒。有子四人：長曰諸樊，次曰餘祭，次曰餘昧，次曰季札。季札賢，壽夢欲立之，季札讓，曰：「禮有舊制，奈何廢前王之禮，而行父子之私乎？」

　　壽夢乃命諸樊曰：「我欲傳國季札，爾無忘寡人之言。」諸樊曰：「周之太王知西伯之聖，廢長立少，王之道興。今欲授國於札，臣誠耕於野。」王曰：「昔周行之德，加於四海，今汝於區區之國，荊蠻之鄉，奚能成天子之業乎？且今子不忘前人之言，必授國以次及于季札。」諸樊曰：「敢不如命？」

　　壽夢卒，諸樊以適長攝行事，當國政。

諸樊元年

　　吳王諸樊元年，已除喪，讓季札，曰：「昔前王未薨之時，嘗晨昧不安，吾望其色也，意在於季札。又復三朝悲吟而命我曰：『吾知公子札之賢，欲廢長立少。』重發言於口。雖然我心已許之，然前王不忍行其私計，以國付我，我敢不從命乎？今國者，子之國也，吾願達前王之義。」

　　季札謝曰：「夫適長當國，非前王之私，乃宗廟社稷之制，豈可變乎？」

　　諸樊曰：「苟可施於國，何先王之命有！太王改為季歷，二伯來入荊蠻，遂城為國，周道就成，前人誦之不絕於口，而子之所習也。」

　　札復謝曰：「昔曹公卒，廢存適亡，諸侯與曹人不義而立於國。子臧聞之，行吟而歸。曹君懼，將立子臧，子臧去之，以成曹之道。札雖不才，願附子臧之義。吾誠避之。」

　　吳人固立季札，季札不受而耕於野，吳人舍之。諸樊驕恣，輕慢鬼神，仰天求死。將死，命弟餘祭曰：「必以國及季札。」乃封季札於延陵，號曰延陵季子。

餘祭十二年

　　餘祭十二年，楚靈王會諸侯伐吳，圍朱方，誅慶封。慶封數為吳伺祭，故晉楚伐之也。吳王餘祭怒曰：「慶封窮來奔吳，封之朱方，以效不恨士也。」即舉兵伐楚，取二邑而去。

餘祭十三年

　　十三年，楚怨吳為慶封故伐之，心恨不解，伐吳，至乾谿，吳擊之，楚師敗走。

餘祭十七年

　　十七年，餘祭卒。餘昧立四年卒。欲授位季札，季札讓，逃去。曰：「吾不受位明矣。昔前君有命，已附子臧之義。潔身清行，仰高履尚，惟仁是處，富貴之於我，如秋風之過耳。」遂逃歸延陵。吳人立餘昧子州于，號為吳王僚也。

王僚使公子光傳

王僚二年

　　二年，王僚使公子光伐楚，以報前來誅慶封也。吳師敗而亡舟。光懼，因捨，復得王舟而還。光欲謀殺王僚，未有所與合議，陰求賢，乃命善相者為吳市吏。

王僚五年

　　五年，楚之亡臣伍子胥來奔吳。伍子胥者，楚人也，名員。員父奢，兄尚。其前名曰伍舉。以直諫事楚莊王。

　　王即位三年，不聽國政，沉湎於酒，淫於聲色。左手擁秦姬，右手抱越女，身坐鐘鼓之間而令曰：「有敢諫者，死！」於是伍舉進諫曰：「有一大鳥集楚國之庭，三年不飛亦不鳴。此何鳥也？」於是莊王曰：「此鳥不飛，飛則沖天；不鳴，鳴則驚人。」伍舉曰：「不飛不鳴，將為射者所圖，絃矢卒發，豈得沖天而驚人乎？」於是莊王棄其秦姬越女，罷鐘鼓之樂；用孫叔敖任以國政。遂霸天下，威伏諸侯。

　　莊王卒，靈王立。建章華之臺。與登焉。王曰：「臺美。」伍舉曰：「臣聞國君服寵以為美，安民以為樂，克聽以為聰，致遠以為明。不聞以土木之崇高，蟲鏤之刻畫，金石之清音，絲竹之凄唳以之為美。前莊王為抱居之臺，高不過望國氛，大不過容宴豆，木不妨守備，用不煩官府，民不敗時務，官不易朝常。今君為此臺七年，國人怨焉，財用盡焉，年榖敗焉，百姓煩焉，諸侯忿怨，卿士訕謗：豈前王之所盛，人君之美者耶？臣誠愚不知所謂也。」靈王即除工去飾，不遊於臺。由是伍氏三世為楚忠臣。

　　楚平王有太子名建，平王以伍奢為太子太傅，費無忌為少傅。平王使無忌為太子娶於秦，秦女美容，無忌報平王，曰：「秦女天下無雙，王可自取。」王遂納秦女為夫人而幸愛之，生子珍；而更為太子娶齊女。無忌因去太子而事平王。深念平王一旦卒而太子立，當害己也，乃復讒太子建。建母蔡氏無寵，乃使太子守城父，備邊兵。

　　頃之，無忌日夜言太子之短，曰：「太子以秦女之故，不能無怨望之心，願王自備。太子居城父將兵，外交諸侯，將入為亂。」平王乃召伍奢而按問之。奢知無忌之讒，因諫之，曰：「王獨奈何以讒賊小臣而疏骨肉乎？」無忌承宴復言曰：「王今不制，其事成矣，王且見擒。」平王大怒，因囚伍奢，而使城父司馬奮揚往殺太子。奮揚使人前告太子急去，不然將誅。三月，太子奔宋。

　　無忌復言平王曰：「伍奢有二子，皆賢，不誅且為楚憂。可以其父為質而召之。」

　　王使使謂奢曰：「能致二子則生，不然，則死。」

　　伍奢曰：「臣有二子，長曰尚，少曰胥。尚為人慈溫仁信，若聞臣召輒來。胥為人少好於文，長習於武，文治邦國，武定天下，執綱守戾，蒙垢受恥，雖冤不爭，能成大事。此前知之士，安可致耶？」

　　平王謂伍奢之譽二子，即遣使者駕駟馬，封函印綬往許召子尚、子胥。令曰：「賀二子父奢以忠信慈仁去難就免。平王內慚囚繫忠臣，外愧諸侯之恥，反遇奢為國相，封二子為侯，尚賜鴻都侯，胥賜蓋侯，相去不遠三百餘里。奢久囚繫，憂思二子，故遣臣來奉進印綬。」

　　尚曰：「父繫三年，中心切怛，食不甘味，嘗苦飢渴，晝夜感思，憂父不活，惟父獲免，何敢貪印綬哉？」

　　使者曰：「父囚三年，王今幸赦，無以賞賜，封二子為侯。一言當至，何所陳哉？」

　　尚乃入報子胥，曰：「父幸免死，二子為侯，使者在門，兼封印綬，汝可見使。」

　　子胥曰：「尚且安坐，為兄卦之。今日甲子，時加於巳，支傷日下，氣不相受。君欺其臣，父欺其子。今往方死，何侯之有？」

　　尚曰：「豈貪於侯，思見父耳。一面而別，雖死而生。」

　　子胥曰：「尚且無往。父當我活，楚畏我勇，勢不敢殺；兄若誤往，必死不脫。」

　　尚曰：「父子之愛，恩從中出，徼倖相見，以自濟達。」

　　於是子胥歎曰：「與父俱誅，何明於世，冤讎不除，恥辱日大。尚從是往，我從是決。」

　　尚泣曰：「吾之生也，為世所笑，終老地上，而亦何之？」不能報仇，畢為廢物。汝懷文武，勇於策謀，父兄之讎，汝可復也。吾如得返，是天祐之，其遂沉埋，亦吾所喜。」

　　胥曰：「尚且行矣，吾去不顧，勿使臨難，雖悔何追！」

　　旋泣辭行，與使俱往。楚得子尚，執而囚之，復遣追捕子胥，胥乃貫弓執矢去楚。楚追之，見其妻。曰：「胥亡矣，去三百里。」使者追及無人之野，胥乃張弓布矢，欲害使者，使者俯伏而走。胥曰：「報汝平王，欲國不滅，釋吾父兄；若不爾者，楚為墟矣。」使返報平王。王聞之，即發大軍追子胥至江，失其所在，不獲而返。

　　子胥行至大江，仰天行哭林澤之中，言：「楚王無道，殺吾父兄，願吾因於諸侯以報讎矣。」聞太子建在宋，胥欲往之。

　　伍奢初聞子胥之亡，曰：「楚之君臣，且苦兵矣。」

　　尚至楚就父，俱戮於市。

　　伍員奔宋，道遇申包胥，謂曰：「楚王殺吾兄父，為之奈何？」申包胥曰：「於乎！吾欲教子報楚，則為不忠；教子不報，則為無親友也。子其行矣，吾不容言。」子胥曰：「吾聞父母之讎，不與戴天履地；兄弟之讎，不與同域接壤；朋友之讎，不與鄰鄉共里。今吾將復楚，辜以雪父兄之恥。」申包胥曰：「子能亡之，吾能存之；子能危之，吾能安之。」胥遂奔宋。

　　宋元公無信於國，國人惡之。大夫華氏謀殺元公，國人與華氏因作大亂。子胥乃與太子建俱奔鄭，鄭人甚禮之。太子建又適晉，晉頃公曰：「太子既在鄭，鄭信太子矣。太子能為內應而滅鄭，即以鄭封太子。」太子還鄭，事未成，會欲私其從者，從者知其謀，乃告之於鄭。鄭定公與子產誅殺太子建。

　　建有子名勝，伍員與勝奔吳。到昭關，關吏欲執之，伍員因詐曰：「上所以索我者，美珠也。今我已亡矣，將去取之。」關吏因舍之。

　　與勝行去，追者在後，幾不得脫。至江，江中有漁父乘船從下方泝水而上。子胥呼之，謂曰：「漁父渡我！」如是者再。漁父欲渡之，適會旁有人窺之，因而歌曰：「日月昭昭乎侵已馳，與子期乎蘆之漪。」

　　子胥即止蘆之漪。漁父又歌曰：「日已夕兮，予心憂悲；月已馳兮，何不渡為？事寖急兮，當奈何？」子胥入船。漁父知其意也，乃渡之千潯之津。

　　子胥既渡，漁父乃視之有其飢色。乃謂曰：「子俟我此樹下，為子取餉。」漁父去後，子胥疑之，乃潛身於深葦之中。有頃，父來，持麥飯、鮑魚羹、盎漿，求之樹下，不見，因歌而呼之，曰：「蘆中人，蘆中人，豈非窮士乎？」如是至再，子胥乃出蘆中而應。漁父曰：「吾見子有飢色，為子取餉，子何嫌哉？」子胥曰：「性命屬天，今屬丈人，豈敢有嫌哉？」

　　二人飲食畢，欲去，胥乃解百金之劍以與漁者：「此吾前君之劍，中有七星，價直百金，以此相答。」漁父曰：「吾聞楚之法令：得伍胥者，賜粟五萬石，爵執圭，豈圖取百金之劍乎？」遂辭不受。謂子胥曰：「子急去勿留，且為楚所得？」子胥曰：「請丈人姓字。」漁父曰：「今日凶凶，兩賊相逢，吾所謂渡楚賊也。兩賊相得，得形於默，何用姓字為？子為蘆中人，吾為漁丈人，富貴莫相忘也。」子胥曰：「諾。」既去，誡漁父曰：「掩子之盎漿，無令其露。」漁父諾。子胥行數步，顧視漁者已覆船自沉於江水之中矣。

　　子胥默然，遂行至吳。疾於中道，乞食溧陽。適會女子擊綿於瀨水之上，筥中有飯。子胥遇之，謂曰：「夫人可得一餐乎？」女子曰：「妾獨與母居，三十未嫁，飯不可得。」子胥曰：「夫人賑窮途少飯，亦何嫌哉？」女子知非，人，遂許之，發其簞筥，飯其盎漿，長跪而與之。子胥再餐而止。女子曰：「君有遠逝之行，何不飽而餐之？」子胥已餐而去，又謂女子曰：「掩夫人之壺漿，無令其露。」女子歎曰：「嗟乎！妾獨與母居三十年，自守貞明，不願從適，何宜饋飯而與丈夫？越虧禮儀，妾不忍也。子行矣。」子胥行，反顧，女子已自投於瀨水矣。於乎！貞明執操，其丈夫女哉！

　　子胥之吳，乃被髮佯狂，跣足塗面，行乞於市，市人觀罔有識者。翌日，吳市吏善相者見之，曰：「吾之相人多矣，未嘗見斯人也，非異國之亡臣乎？」乃白吳王僚，具陳其狀。「王宜召之。」王僚曰：「與之俱入。」

　　公子光聞之，私喜曰：「吾聞楚殺忠臣伍奢，其子子胥勇而且智，彼必復父之讎來入於吳。」陰欲養之。

　　市吏於是與子胥俱入見王，王僚怪其狀偉：身長一丈，腰十圍，眉間一尺。王僚與語三日，辭無復者。王曰：「賢人也！」子胥知王好之，每入語語，遂有勇壯之氣，稍道其讎，而有切切之色。王僚知之，欲為興師復讎。

　　公子謀殺王僚，恐子胥前親於王而害其謀，因讒：「伍胥之諫伐楚者，非為吳也，但欲自復私讎耳。王無用之。」

　　子胥知公子光欲害王僚，乃曰：「彼光有內志，未可說以外事。」入見王僚，曰：「臣聞諸侯不為匹夫興師用兵於比國。」王僚曰：「何以言之？」子胥曰：「諸侯專為政，非以意救急後興師。今大王踐國制威，為匹夫興兵，其義非也。臣固不敢如王之命。」吳王乃止。

　　子胥退耕於野，求勇士薦之公子光，欲以自媚。乃得勇士專諸。

　　專諸者，堂邑人也。伍胥之亡楚如吳時，遇之於途。專諸方與人鬥，將就敵，其怒有萬人之氣，甚不可當。其妻一呼即還。子胥怪而問其狀：「何夫子之怒盛也，聞一女子之聲而折道，寧有說乎？」專諸曰：「子視吾之儀，寧類愚者也？何言之鄙也？夫屈一人之下，必伸萬人之上。」子胥因相其貌：碓顙而深目，虎膺而熊背，戾於從難。知其勇士，陰而結之，欲以為用。遭公子光之有謀也，而進之公子光。

　　光既得專諸而禮待之。公子光曰：「天以夫子輔孤之失根也。」專諸曰：「前王餘昧卒，僚立自其分也。公子何因而欲害之乎？」光曰：「前君壽夢有子四人：長曰諸樊，則光之父也；次曰餘祭；次曰餘昧；次曰季札。札之賢也，將卒，傳付適長，以及季札。念季札為使亡在諸侯未還，餘昧卒，國空，有立者適長也，適長之後，即光之身也。今僚何以當代立乎？吾力弱無助，於掌事之間，非用有力徒能安吾志。吾雖代立，季子東還，不吾廢也。」專諸曰：「何不使近臣從容言於王側，陳前王之命，以諷其意，令知國之所歸。何須私備劍士，以捐先王之德？」光曰：「僚素貪而恃力，知進之利，不睹退讓。吾故求同憂之士，欲與之并力。惟夫子詮斯義也。」專諸曰：「君言甚露乎，於公子何意也？」光曰：「不也，此社稷之言也，小人不能奉行，惟委命矣。」專諸曰：「願公子命之。」公子光曰：「時未可也。」專諸曰：「凡欲殺人君，必前求其所好。吳王何好？」光曰：「好味。」專諸曰：「何味所甘？」光曰：「好嗜魚之炙也。」專諸乃去，從太湖學炙魚，三月得其味，安坐待公子命之。

王僚八年

　　八年，僚遣公子伐楚，大敗楚師。因迎故太子建母於鄭，鄭君送建母珠玉簪珥，欲以解殺建之過。

王僚九年

　　九年，吳使光伐楚，拔居巢、鍾離。吳所以相攻者，初，楚之邊邑胛梁之女與吳邊邑處女蠶，爭界上之桑，二家相攻，吳國不勝，遂更相伐，滅吳之邊邑。吳怒，故伐楚，取二邑而去。

王僚十二年

　　十二年，冬，楚平王卒。伍子胥謂白公勝曰：「平王卒，吾志不悉矣！然楚國有，吾何憂矣？」白公默然不對。伍子胥坐泣於室。

王僚十三年

　　十三年，春，吳欲因楚葬而伐之，使公子蓋餘、燭傭以兵圍楚，使季札於晉，以觀諸侯之變。楚發兵絕吳後，吳兵不得還。於是公子光心動。伍胥知光之見機也，乃說光曰：「今吳王伐楚，二弟將兵，未知吉凶，專諸之事於斯急矣。時不再來，不可失也。」於是公子見專諸曰：「今二弟伐楚，季子未還，當此之時，不求何獲？時不可失。且光真王嗣也。」專諸曰：「僚可殺也，母老子弱，弟伐楚，楚絕其後。方今吳外困於楚，內無骨鯁之臣，是無如我何也。」

　　四月，公子光伏甲士於窋室中，具酒而請王僚。僚白其母，曰：「公子光為我具酒來請，期無變悉乎？」母曰：「光心氣怏怏，常有愧恨之色，不可不慎。」王僚乃被棠銕之甲三重，使兵衛陳於道，自宮門至於光家之門，階席左右皆王僚之親戚，使坐立侍，皆操長戟交軹。酒酣，公子光佯為足疾，入窋室裹足，使專諸置魚腸劍炙魚中進之。既至王僚前，專諸乃擘炙魚，因推匕首，立戟交軹倚專諸胸，胸斷臆開，匕首如故，以刺王僚，貫甲達背，王僚既死，左右共殺專諸，眾士擾動，公子光伏其甲士以攻僚眾，盡滅之。遂自立，是為吳王闔閭也。乃封專諸之子，拜為客卿。

　　季札使還至吳，闔閭以位讓，季札曰：「苟前君無廢，社稷以奉，君也。吾誰怨乎？哀死待生，以俟天命。非我所亂，立者從之，是前人之道。」命哭僚墓，復位而待。

　　公子蓋餘、燭傭二人將兵遇圍於楚者，聞公子光殺王僚自立，乃以兵降楚，楚封之於舒。

闔閭內傳

闔閭元年

　　闔閭元年，始任賢使能，施恩行惠，以仁義聞於諸侯。仁未施，恩未行，恐國人不就，諸侯不信，乃舉伍子胥為行人，以客禮事之而與謀國政。闔閭謂子胥曰：「寡人欲彊國霸王，何由而可？」伍子胥膝進垂淚頓首曰：「臣楚國之亡虜也。父兄棄捐，骸骨不葬，魂不血食。蒙罪受辱來歸命於大王，幸不加戮，何敢與政事焉？」闔閭曰：「非夫子，寡人不免於縶禦之使；今幸奉一言之教，乃至於斯。何為中道生進退耶？」子胥曰：「臣聞謀議之臣，何足處於危亡之地，然憂除事定，必不為君主所親。」闔閭曰：「不然。寡人非子無所盡議，何得讓乎？吾國僻遠，顧在東南之地，險阻潤濕，又有江海之害；君無守禦，民無所依；倉庫不設，田疇不墾。為之奈何？」子胥良久對曰：「臣聞治國之道，安君理民是其上者。」闔閭曰：「安君治民，其術奈何？」子胥曰：「凡欲安君治民，興霸成王，從近制遠者，必先立城郭，設守備，實倉廩，治兵庫。斯則其術也。」闔閭曰：「善。夫築城郭，立倉庫，因地制宜，豈有天氣之數以威鄰國者乎？」子胥曰：「有。」闔閭曰：「寡人委計於子。」

　　子胥乃使相土嘗水，象天法地，造築大城。周迴四十七里，陸門八，以象天八風，水門八，以法地八聰。築小城，周十里，陵門三，不開東面者，欲以絕越明也。立閶門者，以象天門通閶闔風也。立蛇門者，以象地戶也。闔閭欲西破楚，楚在西北，故立閶門以通天氣，因復名之破楚門。欲東并大越，越在東南，故立蛇門以制敵國。吳在辰，其位龍也，故小城南門上反羽為兩鯢鱙以象龍角。越在巳地，其位蛇也，故南大門上有木蛇，北向首內，示越屬於吳也。

　　城郭以成，倉庫以具，闔閭復使子胥、屈蓋餘、燭傭習術戰騎射御之巧，未有所用，請干將鑄作名劍二枚。干將者，吳人也，與歐冶子同師，俱能為劍。越前來獻三枚，闔閭得而寶之，以故使劍匠作為二枚：一曰干將，二曰莫耶。莫耶，干將之妻也。

　　干將作劍，來五山之鐵精，六合之金英。候天伺地，陰陽同光，百神臨觀，天氣下降，而金鐵之精不銷淪流，於是干將不知其由。莫耶曰：「子以善為劍聞於王，使子作劍，三月不成，其有意乎？」干將曰：「吾不知其理也。」莫耶曰：「夫神物之化，須人而成，今夫子作劍，得無得其人而後成乎？」干將曰：「昔吾師作冶，金鐵之類不銷，夫妻俱入冶爐中，然後成物。至今後世，即山作冶，麻絰葌服，然後敢鑄金於山。今吾作劍不變化者，其若斯耶？」莫耶曰：「師知爍身以成物，吾何難哉！」於是干將妻乃斷髮剪爪，投於爐中，使童女童男三百人鼓橐裝炭，金鐵乃濡。遂以成劍，陽曰干將，陰曰莫耶，陽作龜文，陰作漫理。

　　干將匿其陽，出其陰而獻之。闔閭甚重。既得寶劍，適會魯使季孫聘於吳，闔閭使掌劍大夫以莫耶獻之。季孫拔劍之，鍔中缺者大如黍米。歎曰：「美哉，劍也！雖上國之師，何能加之！夫劍之成也，吳霸；有缺，則亡矣。我雖好之，其可受乎？」不受而去。

　　闔閭既寶莫耶，復命於國中作金鉤。令曰：「能為善鉤者，賞之百金。」吳作鉤者甚眾。而有人貪王之重賞也，殺其二子，以血舋金，遂成二鉤，獻於闔閭，詣宮門而求賞。王曰：「為鉤者眾而子獨求賞，何以異於眾夫子之鉤乎？」作鉤者曰：「吾之作鉤也，貪而殺二子，舋成二鉤。」王乃舉眾鉤以示之：「何者是也？」王鉤甚多，形體相類，不知其所在。於是鉤師向鉤而呼二子之名：「吳鴻，扈稽，我在於此，王不知汝之神也。」聲絕於口，兩鉤俱飛著父之胸。吳王大驚，曰：「嗟乎！寡人誠負於子。」乃賞百金。遂服而不離身。

　　六月，欲用兵，會楚之白喜來奔。吳王問子胥曰：「白喜何如人也？」子胥曰：「白喜者，楚白州犁之孫。平王誅州犁，喜因出奔，聞臣在吳而來也。」闔閭曰：「州犁何罪？」子胥曰：「白州犁，楚之左尹，號曰郤宛，事平王，平王幸之，常與盡日而語，襲朝而食。費無忌望而妒之，因謂平王曰：『王愛幸宛，一國所知，何不為酒一至宛家，以示群臣於宛之厚？』平王曰：『善。』乃具酒於郤宛之舍。無忌教宛曰：『平王甚毅猛而好兵，子必前陳兵堂下、門庭。』宛信其言，因而為之。及平王往而大驚，曰：『宛何等也？』無忌曰：『殆且有篡殺之憂，王急去之！事未可知。』平王大怒，遂誅郤宛。諸侯聞之，莫不歎息。喜聞臣在吳，故來。請見之。」

　　闔閭見白喜而問曰：「寡人國僻遠，東濱海。側聞子前人為楚荊之暴怒，費無忌之讒口，不遠吾國而來於斯將何以教寡人？」喜曰：「楚國之失虜，前人無罪，橫被暴誅。臣聞大王收伍子胥之窮厄，不遠千里故來歸命。惟大王賜其死。」闔閭傷之，以為大夫，與謀國事。

　　吳大夫被離承宴問子胥曰：「何見而信喜？」子胥曰：「吾之怨與喜同。子不聞河上歌乎？『同病相憐，同憂相救。』驚翔之鳥，相隨而集；瀨下之水，因復俱流；胡馬望北風而立，越鷰向日而熙。誰不愛其所近，悲其所思者乎？」被離曰：「君之言外也，豈有內意以決疑乎？」子胥曰：「吾不見也。」被離曰：「吾觀喜之為人，鷹視虎步，專功擅殺之性，不可親也。」子胥不然其言，與之俱事吳王。

闔閭二年

　　二年，吳王前既殺王僚，又憂慶忌之在鄰國，恐合諸侯來伐。問子胥曰：「昔專諸之事，於寡人厚矣。今聞公子慶忌有計於諸侯，吾食不甘味，臥不安席，以付於子。」

　　子胥曰：「臣不忠無行，而與大王圖王僚於私室之中，今復欲討其子，恐非皇天之意。」

　　闔閭曰：「昔武王討，紂而後殺武庚，周人無怨色。今若斯議，何乃天乎？」

　　子胥曰：「臣事君王，將遂吳統，又何懼焉？臣之所厚，其人者，細人也。願從於謀。」

　　吳王曰：「吾之憂也，其敵有萬人之力，豈細人之所能謀乎？」

　　子胥曰：「其細人之謀事，而有萬人之力也。」

　　王曰：「其為何誰？子以言之。」

　　子胥曰：「姓要名離。臣昔嘗見曾折辱壯士椒丘訢也。」

　　王曰：「辱之奈何？」

　　子胥曰：「椒丘訢者，東海上人也。為齊王使於吳，過淮津，欲飲馬於津。津吏曰：『水中有神，見馬即出，以害其馬。君勿飲也。』訢曰：『壯士所當，何神敢干？』乃使從者飲馬於津，水神果取其馬，馬沒。椒丘訢大怒，袒裼持劍入水，求神決戰。連日乃出，眇其一目。遂之吳，會於友人之喪。訢恃其與水戰之勇也，於友人之喪席而輕傲於士大夫，言辭不遜，有陵人之氣。要離與之對坐。合坐不忍其溢於力也，時要離乃挫訢曰：『吾聞勇士之鬥也，與日戰不移表，與神鬼戰者不旋踵，與人戰者不達聲。生往死還，不受其辱。今子與神鬥於水，亡馬失御，又受眇目之病，形殘名勇，勇士所恥。不即喪命於敵而戀其生，猶傲色於我哉！』於是椒丘訢卒於詰責，恨怒並發，暝即往攻要離。於是要離席闌至舍，誡其妻曰：『我辱勇士椒丘訢於大家之喪，餘恨蔚恚，暝必來也，慎無閉吾門。』至夜，椒丘訢果往。見其門不閉，登其堂不關，入其室不守，放髮僵臥，無所懼。訢乃手劍而捽要離，曰：『子有當死之過者三，子知之乎？』離曰：『不知。』訢曰：『子辱我於大家之眾，一死也；歸不關閉，二死也；臥不守御，三死也。子有三死之過，欲無得怨。』要離曰：『吾無三死之過，子有三不肖之愧，子知之乎？』訢曰：『不知。』要離曰：『吾辱子於千人之眾，子無敢報，一不肖也；入門不咳，登堂無聲，二不肖也；前拔子劍，手挫捽吾頭，乃敢大言，三不肖也。子有三不肖而威於我，豈不鄙哉？』於是椒丘訢投劍而嘆曰：『吾之勇也，人莫敢眥占者，離乃加吾之上，此天下壯士也。』臣聞要離若斯，誠以聞矣。」

　　吳王曰：「願承宴而待焉。」

　　子胥乃見要離曰：「吳王聞子高義，惟一臨之。」乃與子胥見吳王。

　　王曰：「子何為者？」要離曰：「臣國東千里之人，臣細小無力，迎風則僵，負風則伏。大王有命，臣敢不盡力！」吳王心非子胥進此人，良久默然不言。要離即進曰：「大王患慶忌乎？臣能殺之。」王曰：「慶忌之勇，世所聞也。筋骨果勁，萬人莫當。走追奔獸，手接飛鳥，骨騰肉飛，拊膝數百里。吾嘗追之於江，駟馬馳不及，射之闇接，矢不可中。今子之力不如也。」要離曰：「王有意焉，臣能殺之。」王曰：「慶忌明智之人，歸窮於諸侯，不下諸侯之士。」要離曰：「臣聞安其妻子之樂，不盡事君之義，非忠也；懷家室之愛，而不除君之患者，非義也。臣詐以負罪出奔，願王戮臣妻子，斷臣右手，慶忌必信臣矣。」王曰：「諾。」

　　要離乃詐得罪出奔，吳王乃取其妻子，焚棄於市。

　　要離乃奔諸侯而行怨言，以無罪聞於天下。遂如衛，求見慶忌。見曰：「闔閭無道，王子所知。今戮吾妻子，焚之於市，無罪見誅。吳國之事，吾知其情，願因王子之勇，闔閭可得也。何不與我東之於吳？」慶忌信其謀。

　　後三月，揀練士卒，遂之吳。將渡江於中流，要離力微，坐與上風，因風勢以矛鉤其冠，順風而刺慶忌，慶忌顧而揮之，三捽其頭於水中，乃加於膝上，「嘻嘻哉！天下之勇士也！乃敢加兵刃於我。」左右欲殺之，慶忌止之，曰：「此是天下勇士。豈可一日而殺天下勇士二人哉？」乃誡左右曰：「可令還吳，以旌其忠。」於是慶忌死。

　　要離渡至江陵，愍然不行。從者曰：「君何不行？」要離曰：「殺吾妻子，以事吾君，非仁也；為新君而殺故君之子，非義也。重其死，不貴無義。今吾貪生棄行，非義也。夫人有三惡以立於世，吾何面目以視天下之士？」言訖遂投身於江，未絕，從者出之。要離曰：「吾寧能不死乎？」從者曰：「君且勿死，以俟爵祿。」要離乃自斷手足，伏劍而死。

闔閭三年

　　三年，吳將欲伐楚，未行。伍子胥、白喜相謂曰：「吾等為王養士，畫其策謀，有利於國，而王故伐楚。出其令，託而無興師之意，奈何？」

　　有頃，吳王問子胥、白喜曰：「寡人欲出兵於二子，何如？」

　　子胥、白喜對曰：「臣願用命。」

　　吳王內計二子皆怨楚，深恐以兵往破滅而已。登臺向南風而嘯，有頃而嘆，群臣莫有曉王意者。子胥深知王之不定，乃薦孫子於王。

　　孫子者，名武，吳人也，善為兵法。辟隱深居，世人莫知其能。胥乃明知鑒辯，知孫子可以折衝銷敵，乃一旦與吳王論兵，七薦孫子。吳王曰：「子胥託言進士，欲以自納。」

　　而召孫子，問以兵法，每陳一篇，王不知口之稱善。其意大悅。問曰：「兵法寧可以小試耶？」孫子曰：「可，可以小試於後宮之女。」王曰：「諾。」孫子曰：「得大王寵姬二人以為軍隊長，各將一隊。」令三百人皆被甲兜鍪，操劍盾而立，告以軍法，隨鼓進退，左右迴旋，使知其禁。乃令曰：「一鼓皆振，二鼓操進，三鼓為戰形。」於是宮女皆掩口而笑。孫子乃親自操枹擊鼓，三令五申，其笑如故。孫子顧視諸女，連笑不止。孫子大怒，兩目忽張，聲如駭虎，髮上衝冠，項旁絕纓。顧謂執法曰：「取鈇鑕。」孫子曰：「約束不明，申令不信，將之罪也。既以約束，三令五申，卒不卻行，士之過也。軍法如何？」執法曰：「斬！」武乃令斬隊長二人，即吳王之寵姬也。吳王登臺觀望，正見斬二愛姬，馳使下之令曰：「寡人已知將軍用兵矣。寡人非此二姬食不甘味，宜勿斬之。」孫子曰：「臣既已受命為將，將法在軍，君雖有令，臣不受之。」孫子復撝鼓之，當左右進退，迴旋規矩，不敢瞬目，二隊寂然無敢顧者。於是乃報吳王，曰：「兵已整齊，願王觀之，惟所欲用，使赴水火猶無難矣，而可以定天下。」吳王忽然不悅，曰：「寡人知子善用兵，雖可以霸，然而無所施也。將軍罷兵就舍，寡人不願。」孫子曰：「王徒好其言，而不用其實。」

　　子胥諫曰：「臣聞，兵者凶事，不可空試。故為兵者，誅伐不行，兵道不明。今大王虔心思士，欲興兵戈以誅暴楚，以霸天下而威諸侯，非孫武之將，而誰能涉淮踰泗，越千里而戰者乎？」於是吳王大悅，因鳴鼓會軍，集而攻楚。孫子為將，拔舒，殺吳亡將二公子蓋餘、燭傭。謀欲入郢，孫武曰：「民勞，未可，恃也。」

　　楚聞吳使孫子、伍子胥、白喜為將，楚國苦之，群臣皆怨，咸言費無忌讒殺伍奢、白州犁，而吳侵境，不絕於寇，楚國群臣有一朝之患。於是司馬成乃謂子常曰：「太傅伍奢，左尹白州犁，邦人莫知其罪，君與王謀誅之，流謗於國，至于今日，其言不絕，誠惑之。蓋聞仁者殺人以掩謗者，猶弗為也。今子殺人以興謗於國，不亦異乎？夫費無忌，楚之讒口，民莫知其過。今無辜殺三賢士，以結怨於吳，內傷忠臣之心，外為鄰國所笑。且郤伍之家，出奔於吳，吳新有伍員、白喜，秉威銳志，結讎於楚。故彊敵之兵，日駭楚國，有事，子即危矣。夫智者除讒以自安，愚者受佞以自亡。今子受讒，國以危矣。」子常曰：「是曩之罪也，敢不圖之。」九月，子常與昭王共誅費無忌，遂滅其族，國人乃謗止。

　　吳王有女滕玉，因謀伐楚，與夫人及女會蒸魚，王前嘗半而與女，女怒曰：「王食魚辱我，不忘久生。」乃自殺。闔閭痛之，葬於國西閶門。外鑿池積土，文石為槨，題湊為中，金鼎玉杯、銀樽珠襦之寶，皆以送女。乃舞白鶴於吳市中，令萬民隨而觀之，還使男女與鶴俱入羨門，因發機以掩之。殺生以送死，國人非之。

　　湛盧之劍，惡闔閭之無道也，乃去而出，水行如楚。

　　楚昭王臥而寤得吳王湛盧之劍於床。昭王不知其故，乃召風湖子而問曰：「寡人臥覺而得寶劍，不知其名，是何劍也？」風湖子曰：「此謂湛盧之劍。」昭王曰：「何以言之？」風湖子曰：「臣聞吳王得越所獻寶劍三枚：一曰魚腸，二曰磐郢，三曰湛盧。魚腸之劍，已用殺吳王僚也；磐郢以送其死女；今湛盧入楚也。」昭王曰：「湛盧所以去者何也？」風湖子曰：「臣聞越王元常使歐冶子造劍五枚以示薛燭，燭對曰：『魚腸劍逆理不順，不可服也，臣以殺君，子以殺父。』故闔閭以殺王僚。『一名磐郢，亦曰豪曹，不法之物，無益於人。』故以送死。『一名湛盧，五金之英，太陽之精，寄氣託靈，出之有神，服之有威，可以折衝拒敵。然人君有逆理之謀，其劍即出，故去無道以就有道。』今吳王無道，殺君謀楚，故湛盧入楚。」昭王曰：「其直幾何？」風湖子曰：「臣聞此劍在越之時，客有酬其直者：有市之鄉三十，駿馬千匹，萬戶之都二。是其一也。薛燭對曰：『赤堇之山已令無雲，若耶之溪深而莫測，群臣上天，歐冶死矣。雖傾城量金，珠玉盈河，猶不能得此寶，而況有市之鄉，駿馬千匹，萬戶之都，何足言也？』」昭王大悅，遂以為寶。

　　闔閭聞楚得湛盧之劍，因斯發怒，遂使孫武、伍胥、白喜伐楚。子胥陰令宣言於楚曰：「楚用子期為將，吾即得而殺之；子常用兵，吾即去之。楚聞之，因用子常，退子期。吳拔六與潛二邑。

闔閭五年

　　五年，吳王以越不從伐楚，南伐越。越王元常曰：「吳不信前日之盟，棄貢賜之國，而滅其交親。」闔閭不然其言，遂伐，破檇里。

闔閭六年

　　六年，楚昭王使公子囊瓦伐吳，報潛、六之役。吳使伍胥、孫武擊之，圍於豫章。吳王曰：「吾欲乘危入楚都而破其郢，不得入郢，二子何功？」

　　於是圍楚師於豫章，大破之。遂圍巢，克之，獲楚公子繁以歸為質。

闔閭九年

　　九年，吳王謂子胥、孫武曰：「始子言郢不可入，今果何如？」二將曰：「夫戰，借勝以成其威，非常勝之道。」吳王曰：「何謂也？」

　　二將曰：「楚之為兵，天下彊敵也。今臣與之爭鋒，十亡一存，而王入郢者，天也，臣不敢必。」吳王曰：「吾欲復擊楚，奈何而有功？」伍胥、孫武曰：「囊瓦者，貪而多過於諸侯，而唐、蔡怨之。王必伐，得唐、蔡，何怨？」二將曰：「昔蔡昭公朝於楚，有美裘二枚，善珮二枚，各以一枚獻之昭王。王服之以臨朝。昭公自服一枚。子常欲之，昭公不與，子常三年留之，不使歸國。唐成公朝楚，有二文馬，子常欲之，公不與，亦三年止之。唐成相與謀從成公從者，請馬以贖成公，飲從者酒，醉之，竊馬而獻子常，常乃遣成公歸國。群臣誹謗曰：『君以一馬之故，三年自囚，願賞竊馬之功。』於是成公常思報楚，君臣未嘗絕口。蔡人聞之，固請獻裘珮於子常，蔡侯得歸。如晉告訴，以子元與太子質而請伐楚。故曰得唐、蔡而可伐楚。」

　　吳王於是使使謂唐、蔡曰：「楚為無道，虐殺忠良，侵食諸侯，困辱二君，寡人欲舉兵伐楚，願二君有謀。唐侯使其子乾為質於吳，三國合謀伐楚。舍兵於淮汭，自豫章與楚夾漢水為陣。子常遂濟漢而陣，自小別山至於大別山。三不利，自知不可進，欲奔亡。史皇曰：「今子常無故與王共殺忠臣三人，天禍來下，王之所致。」子常不應。

　　十月，楚二師陣於柏舉。闔閭之弟夫概晨起請於闔閭曰：「子常不仁，貪而少恩，其臣下莫有死志，追之，必破矣。」闔閭不許。夫概曰：「所謂臣行其志，不待命者，其謂此也。」遂以其部五千人擊子常。大敗走，奔鄭，楚師大亂，吳師乘之，遂破楚眾。楚人未濟漢，會楚人食，吳因奔而擊破之雍滯。五戰，徑至於郢。

　　王追於吳寇，出固將亡，與妹季芊出河濉之間。楚大夫尹固與王同舟而去。

　　吳師遂入郢，求昭王，王涉濉，濟江，入于雲中。暮宿，群盜攻之，以戈擊王頭，大夫尹固隱王，以背受之，中肩。王懼，奔鄖。大夫鍾建負季芊以從。

　　鄖公辛得昭王大喜，欲還之，其弟懷怒曰：「昭王是我讎也！」欲殺之。謂其兄辛曰：「昔平王殺我父，吾殺其子，不亦可乎？」辛曰：「君討其臣，敢讎之者？夫乘人之禍，非仁也；滅宗廢祀，非孝也；動無令名，非智也。」懷怒不解。辛陰與其季弟巢以王奔隨。

　　吳兵逐之，謂隨君曰：「周之子孫在漢水上者，楚滅之。謂天報其禍，加罰於楚，君何寶之？周室何罪而隱其賊？能出昭王，即重惠也。」隨君卜昭王與吳王不吉，乃辭吳王曰：「今隨之僻小，密近於楚，楚實存我，有盟，至今未改。若今有難而棄之？今且安靜楚，敢不聽命？」吳師多其辭，乃退。

　　是時，大夫子期雖與昭王俱亡，陰與吳師為市，欲出昭王。王聞之，得免，即割子期心，以與隨君盟而去。

　　吳王入郢，止留。伍胥以不得昭王，乃掘平王之墓，出其屍，鞭之三百，左足踐腹，右手抉其目，誚之曰：「誰使汝用讒諛之口，殺我父兄，豈不冤哉？」即令闔閭妻昭王夫人，伍胥、孫武、白喜亦妻子常、司馬成之妻，以辱楚之君臣也。

　　遂引軍擊鄭，鄭定公前殺太子建而困迫子胥。自此，鄭定公大懼，乃令國中曰：「有能還吳軍者，吾與分國而治。」漁者之子應募曰：「臣能還之。不用尺兵斗糧，得一橈而行歌道中，即還矣。」公乃與漁者之子橈。子胥軍將至，當道扣橈而歌曰：「蘆中人。」如是再。子胥聞之，愕然大驚，曰：「何等謂與語，公為何誰矣？」曰：「漁父者子。吾國君懼怖，令於國：有能還吳軍者，與之分國而治。臣念前人與君相逢於途，今從君乞鄭之國。」子胥歎曰：「悲哉！吾蒙子前人之恩，自致於此。上天蒼蒼，豈敢忘也？」於是乃釋鄭國，還軍守楚，求昭王所在日急。

　　申包胥亡在山中，聞之，乃使人謂子胥曰：「子之報讎，其以甚乎？子，故平王之臣，北面事之。今於僇屍之辱，豈道 之極乎？」子胥曰：「為我謝申包胥，曰：日暮路遠，倒行而逆施之於道也。」

　　申包胥知不可，乃之於秦，求救楚。晝馳夜趨，足踵蹠劈，裂裳裹膝，鶴倚哭於秦庭，七日七夜，口不絕聲。秦桓公素沉湎，不恤國事。申包胥哭已，歌曰：「吳為無道，封豕長蛇，以食上國，欲有天下，政從楚起。寡君出在草澤，使來告急。」如此七日。桓公大驚：「楚有賢臣如是。吳猶欲滅之？寡人無臣若斯者，其亡無日矣。」為賦無衣之詩，曰：「豈曰無衣，與子同袍。王于興師，與子同仇。」

　　包胥曰：「臣聞戾德無厭，王不憂鄰國疆場之患？逮吳之未定，王其取分焉。若楚遂亡，於秦何利？則亦亡君之土也。願王以神靈存之，世以事王。」秦伯使辭焉，曰：「寡人聞命矣。子且就館，將圖而告。」包胥曰：「寡君今在草野，未獲所伏，臣何敢即安？」復立於庭，倚牆而哭，日夜不絕聲，水不入口。秦伯為之垂涕，即出師而送之。

闔閭十年

　　十年，秦師未出，越王元常恨闔閭破之檇里，興兵伐吳。吳在楚，越盜掩襲之。

　　六月，申包胥以秦師至，秦使公子子蒲、子虎率車五百乘救楚擊吳。二子曰：「吾未知吳道。」使楚師前與吳戰，而即會之，大敗夫概。

　　七月，楚司馬子成、秦公子子蒲，與吳王相守，私以間兵伐唐，滅之。子胥久留楚求昭王，不去。

　　夫概師敗，卻退。九月，潛歸，自立為吳王。闔閭聞之，乃釋楚師，欲殺夫概，奔楚，昭王封夫概於棠溪，闔閭遂歸。

　　子胥、孫武、白喜留，與楚師於淮澨，秦師又敗吳師。楚子期將焚吳軍，子西曰：「吾國父兄身戰，暴骨草野焉，不收又焚之，其可乎？」子期曰：「亡國失眾，存沒所在，又何殺生以愛死？死如有知，必將乘煙起而助我；如其無知，何惜草中之骨而亡吳國？」遂焚而戰，吳師大敗。

　　子胥等相謂曰：「彼楚雖敗我餘兵未有所損我者。」孫武曰：「吾以吳干戈西破楚，逐昭王而屠荊平王墓，割戮其屍， 亦已足矣。」子胥曰：「自霸王以來，未有人臣報讎如此者也。行，去矣！」

　　吳軍去後，昭王反國。樂師扈子非荊王信讒佞，殺伍子奢、白州犁而寇不絕於境，至乃掘平王墓，戮屍奸喜，以辱楚君臣；又傷昭王困迫，幾為天下大鄙，然已愧矣，乃援琴為楚作窮劫之曲，以暢君之迫厄之暢達也。其詞曰：「王耶王耶何乖烈，不顧宗廟聽讒孽，任用無忌多所殺，誅夷白氏族幾滅。二子東奔適吳越，吳王哀痛助忉怛，垂涕舉兵將西伐，伍胥、白喜、孫武決。三戰破郢王奔發，留兵縱騎虜荊闕，楚荊骸骨遭發掘，鞭辱腐屍恥難雪！幾危宗廟社稷滅，嚴王何罪國幾絕。卿士悽愴民惻悷，吳軍雖去怖不歇。願王更隱撫忠節，勿為讒口能謗褻。」昭王垂涕，深知琴曲之情，扈子遂不復鼓矣。

　　子胥等過溧陽瀨水之上，乃長太息曰：「吾嘗飢於此，乞食於一女子，女子飼我，遂投水而亡。將欲報以百金，而不知其家。」乃投金水中而去。

　　有頃，一老嫗行哭而來，人問曰：「何哭之悲？」嫗曰：「吾有女子，守居三十不嫁。往年擊綿於此，遇一窮途君子而輒飯之，而恐事泄，自投於瀨水。今聞伍君來，不得其償，自傷虛死，是故悲耳。」人曰：「子胥欲報百金，不知其家，投金水中而去矣。」嫗遂取金而歸。

　　子胥歸吳，吳王聞三師將至，治魚為鱠，將到之日，過時不至，魚臭。須臾子胥至，闔閭出鱠而食，不知其臭，王復重為之，其味如故。吳人作鱠者，自闔閭之造也。

　　諸將既從還楚，因更名閶門曰破楚門。復謀伐齊，齊子使女為質於吳，吳王因為太子波聘齊女。女少思齊，日夜號泣，因乃為病。闔閭乃起北門，名曰望齊門，令女往遊其上。女思不止，病日益甚，乃至殂落。女曰：「令死者有知，必葬我於虞山之巔，以望齊國。」闔閭傷之，正如其言，乃葬虞山之巔。

　　是時太子亦病而死，闔閭謀擇諸公子可立者，未有定計。波太子夫差日夜告於伍胥曰：「王欲立太子，非我而誰當立？此計在君耳。」伍子胥曰：「太子未有定，我入則決矣。」

　　闔閭有頃召子胥，謀立太子，子胥曰：「臣聞祀廢於絕後，興於有嗣。今太子不祿，早失侍御，今王欲立太子者，莫大乎波秦之子夫差。」闔閭曰：「夫愚而不仁，恐不能奉統於吳國。」子胥曰：「夫差信以愛人，端於守節，敦於禮義。父死子代，經之明文。」闔閭曰：「寡人從子。」

　　立夫差為太子，使太子屯兵守楚留止，自治宮室：立射臺於安里，華池在平昌，南城宮在長樂。闔閭出入游臥，秋冬治於城中，春夏治於城外，治姑蘇之臺。旦食(魚且)山，晝游蘇臺，射於鷗陂，馳於游臺，興樂石城，走犬長洲，斯止闔閭之霸時。

　　於是太子定，因伐楚，破師，拔番。楚懼吳兵復往，乃去郢徙于蒍若。當此之時，吳以子胥、白喜、孫武之謀，西破彊楚，北威齊晉，南伐於越。

夫差內傳

十一年

　　十一年，夫差北伐齊。齊使大夫高氏謝吳師，曰：「齊孤立於國，倉庫空虛，民人離散。齊以吳為彊輔，今未往告急而吳見伐，請伏國人於郊，不敢陳戰爭之辭，惟吳哀齊之不濫也。」吳師即還。

十二年

　　十二年，夫差復北伐齊。越王聞之，率眾以朝於吳，而以重寶厚獻太宰嚭。嚭喜，受越之賂，愛信越殊甚，日夜為言於吳王，王信用嚭之計。伍胥大懼，曰：「是棄吾也。」乃進諫曰：「越在，心腹之病。不前除其疾，今信浮辭偽詐而貪齊，破齊譬由磐石之田，無立其苗也。願王釋齊而前越，不然悔之無及。」吳王不聽，使子胥使於齊，通期戰之會。子胥謂其子曰：「我數諫王，王不我用，今見吳之亡矣。汝與吾俱亡，亡無為也。」乃屬其子於齊鮑氏而還。

　　太宰嚭既與子胥有隙，因讒之曰：「子胥為強暴力諫，願王少厚焉，」王曰：「寡人知之。」未興師，會魯使子貢聘於吳。

十三年

　　十三年，齊大夫陳成恆欲弒簡公，陰憚高、國、鮑、晏，故前興兵伐魯。魯君憂之，孔子患之，召門人而謂之曰：「諸侯有相伐者，丘常恥之。夫魯，父母之國也，丘墓在焉。今齊將伐之，子無意一出耶？」子路辭出，孔子止之；子張、子石請行，孔子弗許；子貢辭出，孔子遣之。

　　子貢北之齊，見成恆，因謂曰：「夫魯者，難伐之國，而君伐，過矣。」成而曰：「魯何難伐也？」

　　子貢曰：「其城薄以卑，其池狹以淺，其君愚而不仁，大臣無用，士惡甲兵，不可與戰。君不若伐吳。夫吳，城厚而崇，池廣以深，甲堅士選，器飽弩勁，又使明大夫守之，此易邦也。」

　　成之忿然作色，曰：「子之所難，人之所易；子之所易，人之所難，而以教，何也？」

　　子貢曰：「臣聞君三封而三不成者，大臣有所不聽者也。今君又欲破魯以廣齊，隳魯以自尊，而君功不與焉。是君上驕下恣群臣，而求以成大事，難矣。且夫上驕則犯，臣驕則爭，此君上於王有遽，而下與大臣交爭。如此則君立於齊危於累卵。故曰不如伐吳。且吳王剛猛而毅，能行其令，百姓習於戰守，明於法禁，齊遇為擒必矣。今君悉四境之中，出大臣以環之，人民外死，大臣內空，是君上無彊敵之臣，下無黔首之士，孤主制齊者，君也。」

　　陳恆曰：「善！雖然吾兵已在魯之城下矣。吾去之吳，大臣將有疑我之心，為之奈何？」

　　子貢曰：「君按兵無伐，請為君南見吳王，請之救魯而伐齊，君因以兵迎之。」陳恆許諾。

　　子貢南見吳王，謂吳王曰：「臣聞之，王者不絕世，而霸者無彊敵，千鈞之重，加銖而移。今萬乘之齊，而私千乘之魯，而與吳爭彊，臣竊為君恐焉。且夫救魯，顯名也；伐齊，大利也，義存亡魯，害暴齊而威強晉，則王不疑也。」

　　吳王曰：「善。雖然，吾嘗與越戰，棲之會稽，入臣於吳，不即誅之，三年使歸。夫越君，賢主，苦身勞力，夜以接日，內飾其政，外事諸侯，必將有報我之心。子待我伐越而聽子。」

　　子貢曰：「不可。夫越之彊不過於魯，吳之彊不過於齊，主以伐越而不聽臣，齊亦已私魯矣。且畏小越而惡彊齊，不勇也；見小利而忘大害，不智也。臣聞仁人不因居，以廣其德；智者不棄時，以舉其功；王者不絕世，以立其義。且夫畏越如此，臣誠東見越王，使出師以從下吏。」吳王大悅。

　　子貢東見越王，王聞之，除道郊迎，身御至舍。問曰：「此僻狹之國，蠻夷之民，大夫何索然若不辱乃至於此？」子貢曰：「君處故來。」

　　越王勾踐再拜稽首曰：「孤聞禍與福為鄰，今大夫之弔，孤之福矣。孤敢不問其說。」

　　子貢曰：「臣今者見吳王，告以救魯而伐齊，其心畏越。且夫無報人之志而使人疑之，拙也；有報人之意而使人知之，殆也；事未發而聞之者，危也。三者，舉事之大忌也。」

　　越王再拜曰：「孤少失前人，內不自量與吳人戰，軍敗身辱，遁逃上棲會稽，下守海濱，唯魚鱉見矣。今大夫辱弔而身見之，又發玉聲以教孤，孤賴天之賜也，敢不承教？」

　　子貢曰：「臣聞：『明主任人，不失其能，直士舉賢，不容於世。』故臨財分利則使仁，涉患犯難則使勇，用智圖國則使賢，正天下定諸侯則使聖。兵強而不能行其威勢，在上位而不能施其政令於下者，其君幾乎難矣！臣竊自擇可與成功而至王者，惟幾乎？今吳王有伐齊晉之志，君無愛重器以喜其心，無惡卑辭以盡其禮。而伐齊，齊必戰，不勝，君之福也；彼戰而勝，必以其兵臨晉。騎士銳兵弊乎齊，重寶、車騎、羽毛盡乎晉，則君制其餘矣。」

　　越王再拜，曰：「昔者吳王分其民之眾以殘吾國，殺敗吾民，鄙吾百姓，夷吾宗廟，國為墟棘，身為魚鱉。孤之怨吳，深於骨髓，而孤之事吳，如子之畏父，弟之敬兄。此孤之死言也。今大夫有賜，故孤敢以報情。孤身不安重席，口不嘗厚味，目不視美色，耳不聽雅音，既已三年矣；焦脣乾舌，苦身勞力，上事群臣，下養百姓；願一與吳交戰於天下平原之野。正身臂而奮吳越之士，繼踵連死，肝腦塗地者，孤之願也。思之三年，不可得也，今內量吾國不足以傷吳，外事諸侯而不能也。願空國，棄群臣，變容貌，易姓名，執箕帚，養牛馬以事之。孤雖知要領不屬，手足異處，四支布陳，為鄉邑笑，孤之意出焉。今大夫有賜，存亡國，舉死人，孤賴天賜，敢不待令乎？」

　　子貢曰：「夫吳王為人，貪功名而不知利害。」越王慥然避位。

　　子貢曰：「臣觀吳王為數戰伐，士卒不恩，大臣內引，讒人益眾。夫子胥為人精誠中廉，外明而知時，不以身死隱君之過。正言以忠君，直行以為國，其身死而不聽，太宰嚭為人智而愚，彊而弱，巧言利辭以內其身，善為詭詐以事其君，知其前而不知其後，順君之過以安其私，是殘國傷君之佞臣也。」越王大悅。

　　子貢去，越王送之金百鎰，寶劍一，良馬二。子貢不受。

　　至吳，謂吳王曰：「臣以下吏之言告於越王，越王大恐，曰：『昔者孤身不幸，少失前人。內不自量，抵罪於吳，軍敗身辱，逋逃出走，棲于會稽，國為墟莽，身為魚鱉。賴大王之賜，使得奉俎豆，修祭祀，死且不敢忘，何謀之敢？』其志甚恐，將使使者來謝於王。」

　　子貢館五日，越使果來，曰：東海役臣勾踐之使者臣種敢修下吏，少聞於左右：昔孤不幸，少失前人，內不自量，抵罪上國，軍敗身辱，逋逃會稽，賴王賜，得奉祭祀，死且不忘。今竊聞大王興大義，誅彊救弱，困暴齊而撫周室，故使賤臣以奉前王所藏甲二十領，屈盧之矛，步光之劍，以賀軍吏。若將遂大義，弊邑雖小，請悉四方之內士卒三千人，以從下吏，請躬被堅執銳，以前受矢石，君臣死無所恨矣。」

　　吳王大悅。乃召子貢曰：「越使果來，請出士卒三千，其君從之，與寡人伐齊。可乎？」

　　子貢曰：「不可。夫空人之國，悉人之眾，又從其君，不仁也。受幣，許其師，辭其君即可。」吳王許諾。

　　子貢去晉，見定公曰：「臣聞慮不預定，不可以應卒；兵不預辦，不可以勝敵。今吳齊將戰，戰而不勝，越亂之必矣；與戰而勝，必以其兵臨晉，君為之奈何？」定公曰：「何以待之？」子貢曰：「修兵伏卒以待之。」晉君許之。

　　子貢返魯，吳王果興九郡之兵，將與齊戰。道出胥門，因過姑胥之臺，忽晝假寐於姑胥之臺而得夢。及寤而起，其心恬然悵焉。乃命太宰嚭告曰：「寡人晝臥有夢，覺而恬然悵焉。請占之，得無所憂哉？夢入章明宮，見兩鬲蒸而不炊；兩黑犬嗥以南，嗥以北；兩鋘殖吾宮牆；流水湯湯，越吾宮堂；後房鼓震篋篋有鍜工；前園橫生梧桐。子為寡人占之。」

　　太宰嚭曰：「美哉！王之興師伐齊也。臣聞：章者，德鏘鏘也；明者，破敵聲聞，功朗明也。兩鬲蒸而不炊者，大王聖德，氣有餘也。兩黑犬嗥以南、嗥以北者，四夷已服，朝諸侯也。兩鋘殖宮牆者，農夫就成，田夫耕也。湯湯越宮堂者，鄰國貢獻，財有餘也。後房篋篋鼓震有鍜工者，宮女悅樂，琴瑟和也。前園橫生梧桐者，樂府鼓聲也。」

　　吳王大悅，而其心不已，召王孫駱問曰：「寡人忽晝夢，為予陳之。」

　　王孫駱曰：「臣鄙淺於道，不能博大，今王所夢，臣不能占。其有所知者，東掖門亭長長城公弟公孫聖。聖為人少而好游，長而好學，多見博觀，知鬼神之情狀。願王問之。」

　　王乃遣王孫駱往請公孫聖，曰：「吳王晝臥姑胥之臺，忽然感夢，覺而悵然，使子占之，急詣姑胥之臺。」

　　公孫聖伏地而泣，有項而起。其妻從旁謂聖曰：「子何性鄙！希睹人主，卒得急召，涕泣如雨。」

　　公孫聖仰天歎曰：「悲哉！非子所知也。今日壬午，時加南方，命屬上天，不得逃亡。非但自哀，誠傷吳王。」

　　妻曰：「子以道自達於主，有道當行，上以諫王，下以約身。今聞急召，憂惑潰亂，非賢人所宜。」

　　公孫聖曰：「愚哉！女子之言也。吾受道十年，隱身避害，欲紹壽命，不意卒得急召，中世自棄，故悲與子相離耳。」遂去，詣姑胥臺。

　　吳王曰：「寡人將北伐齊魯，道出胥門，過姑胥之臺，忽然晝夢，子為占之，其言吉凶。」

　　公孫聖曰：「臣不言，身名全，言之必死百段於王前。然忠臣不顧其軀。」乃仰天歎曰：「臣聞好船者必溺，好戰者必亡，臣好直言，不顧於命。願王圖之。臣聞：章者，戰不勝，敗走傽偟也。明者，去昭昭，就冥冥也。入門見鬲蒸而不炊者，大王不得火食也。兩黑犬嗥以南、嗥以北者，黑者，陰也，北者，匿也。兩鋘殖宮牆者，越軍入吳國，伐宗廟，掘社稷也。流水湯湯越宮堂者，宮空虛也。後房鼓震篋篋者，坐太息也。前園橫生梧桐者，梧桐心空不為用器，但為盲僮，與死人俱葬也。願大王按兵修德，無伐於齊，則可銷也。遣下吏太宰嚭、王孫駱解冠幘，肉袒徒跣，稽首謝於勾踐，國可安存也，身可不死矣。」

　　吳王聞之，索然作怒，乃曰：「吾天之所生，神之所使。」顧力士石番，以鐵鎚擊殺之。聖乃仰頭向天而言曰：「吁嗟！天知吾之冤乎？忠而獲罪，身死無辜以葬。我以為直者，不如相隨為柱，提我至深山，後世相屬為聲響。」於是吳三乃使門人提之蒸丘，「豺狼食汝肉，野火燒汝骨，東風數至，飛揚汝骸骨，肉縻爛，何能為聲響哉？」太宰嚭趨進曰：「賀大王喜，災已滅矣，因舉行觴，兵可以行。」

　　吳王乃使太宰嚭為右校司馬，王孫駱為左校，及從勾踐之師伐齊。伍子胥聞之，諫曰：「臣聞興十萬之眾，奉師千里，百姓之費，國家之出，日數千金。不念士民之死，而爭一日之勝，臣以為危國亡身之甚。且與賊居不知其禍，外復求怨，徼幸他國，猶治救瘑疥而棄心腹之疾，發當死矣。瘑疥，皮膚之疾，不足患也。今齊陵遲千里之外，更歷楚趙之界，齊為疾其疥耳；越之為病，乃心腹也。不發則傷，動則有死。願大王定越而後圖齊。臣之言決矣，敢不盡忠！臣今年老，耳目不聰，以狂惑之心，無能益國。竊觀金匱第八，其可傷也。」吳王曰：「何謂也？」子胥曰：「今年七月，辛亥平旦，大王以首事。辛，歲位也，亥，陰前之辰也。合壬子歲前合也，利以行武，武決勝矣。然德在合斗擊丑。丑，辛之本也。大吉為白虎而臨辛，功曹為太常所臨亥，大吉得辛為九醜，又與白虎并重。有人若以此首事，前雖小勝，後必大敗。天地行殃，禍不久矣。」

　　吳王不聽，遂九月使太宰嚭伐齊。軍臨北郊，吳王謂嚭曰：「行矣！無忘有功，無赦有罪，愛民養士，視如赤子；與智者謀，與仁者友。」太宰嚭受命，遂行。
吳王召大夫被離問曰：「汝常與子胥同心合志，并慮一謀，寡人興師伐齊，子胥獨何言焉？」被離曰：「子胥欲盡誠於前王，自謂老狂，耳目不聰，不知當世之所行，無益吳國。」

　　王遂伐齊，齊與吳戰於艾陵之上，齊師敗績。吳王既勝，乃使行人成好於齊，曰：「吳王聞齊有沒水之慮，帥軍來觀，而齊興師蒲草，吳不知所安，集設陣為備，不意頗傷齊師。願結和親而去。」齊王曰：「寡人處此北邊，無出境之謀。今吳乃濟江淮喻千里而來我壤土，戮我眾庶，賴上帝哀存，國猶不至顛隕。王今讓以和親，敢不如命？」吳齊遂盟而去。

　　吳王還，乃讓子胥曰：「吾前王履德明，達於上帝。垂功用力為子西結彊讎於楚。今前王譬若農夫之艾殺四方蓬蒿，以立名于荊蠻，斯亦大夫之力。今大夫昏耄而不自安，生變起詐，怨惡而出，出則罪吾士眾，亂吾法度，欲以妖孽挫衄吾師；賴天降哀，齊師受服。寡人豈敢自歸其功，乃前王之遺德，神靈之祐福也。若子於吳則何力焉？」

　　伍子胥攘臂大怒，釋劍而對曰：「昔吾前王有不庭之臣，以能遂疑計，不陷於大難。今王播棄所患，外不憂此孤僮之謀，非霸王之事。天所未棄，必趨其小喜，而近其大憂。王若覺寤，吳國世世存焉；若不覺寤，吳國之命斯促矣。員擒。員誠前死，掛吾目於門，以觀吳國之喪。」

　　吳王不聽，坐於殿上，獨見四人向庭相背而倚，王怪而視之。群臣問曰：「王何所見？」王曰：「吾見四人相背而倚，聞人言則四分走矣。」子胥曰：「如王言，將失眾矣。」吳王怒曰：「子言不祥！」子胥曰：「非惟不祥，王亦亡矣。」

　　後五日，吳王復坐殿上，望見兩人相對，北向人殺南向人。王問群臣：「見乎？」曰：「無所見。」子胥曰：「王何見？」王曰：「前日所見四人，今日又見二人相對，北向人殺南向人。」子胥曰：「臣聞，四人走，叛也；北向殺南向，臣殺君也。」王不應。

　　吳王置酒文臺之上，群臣悉在，太宰嚭執政，越王侍坐，子胥在焉。王曰：「寡人聞之，君不賤有功之臣，父不憎有力之子。今太宰嚭為寡人有功，吾將爵之上賞。越王慈仁忠信，以孝事於寡人，吾將復增其國，以還助伐之功。於眾大夫如何？」

　　群臣賀曰：「大王躬行至德，虛心養士，群臣並進，見難爭死；名號顯著，威震四海；有功蒙賞，亡國復存；霸功王事，咸被群臣。」

　　於是子胥據地垂涕，曰：「於乎，哀哉！遭此默默，忠臣掩口，讒夫在側；政敗道壞，諂諛無極；邪說偽辭，以曲為直，舍讒攻忠，將滅吳國：宗廟既夷，社稷不食，城郭丘墟，殿生荊棘。」

　　吳王大怒，曰：「老臣多詐，為吳妖孽。乃欲專權擅威，獨傾吾國。寡人以前王之故，未忍行法，今退自計，無沮吳謀。」

　　子胥曰：「今臣不忠不信，不得為前王之臣。臣不敢愛身，恐吾國之亡矣。昔者桀殺關龍逢，紂殺王子比干，今大王誅臣，參於桀紂。大王勉之，臣請辭矣。」
子胥歸，謂被離曰：「吾貫弓接矢於鄭楚之界，越渡江淮自致於斯。前王聽從吾計，破楚見凌之讎。欲報前王之恩而至於此。吾非自惜，禍將及汝。」被離曰：「未諫不聽，自殺何益？何如亡乎？」子胥曰：「亡，臣安往？」

　　吳王聞子胥之怨恨也，乃使人賜屬鏤之劍。子胥受劍，徒跣褰裳，下堂中庭，仰天呼怨曰：「吾始為汝父忠臣立吳，設謀破楚，南服勁越，威加諸侯，有霸王之功。今汝不用吾言，反賜我劍。吾今日死，吳宮為墟，庭生蔓草，越人掘汝社稷。安忘我乎？昔前王不欲立汝，我以死爭之，卒得汝之願，公子多怨於我。我徒有功於吳。今乃忘我定國之恩。反賜我死，豈不謬哉！」吳王聞之，大怒，曰：「汝不忠信，為寡人使齊，託汝子於齊鮑氏，有我外之心。」急令自裁：「孤不使汝得有所見。」子胥把劍仰天歎曰：「自我死後，後世必以我為忠，上配夏殷之世，亦得與龍逄、比干為友。」遂伏劍而死。

　　吳王乃取子胥屍，盛以鴟夷之器，投之於江中，言曰：「胥汝一死之後，何能有知？」即斷其頭，置高樓上，謂之曰：「日月炙汝肉，飄風飄汝眼，炎光燒汝骨，魚鱉食汝肉。汝骨變形灰，有何所見？」乃棄其軀，投之江中。子胥因隨流揚波，依潮來往，蕩激崩岸。

　　於是吳王謂被離曰：「汝嘗與子胥論寡人之短。」乃髡被離而刑之。

　　王孫駱聞之，不朝，王召而問曰：「子何非寡人而不朝乎？」駱曰：「臣恐耳。」曰：「子以我殺子胥為重乎？」駱曰：「大王氣高，子胥位下，王誅之。臣命何異於子胥？臣以是恐也。」王曰：「非聽宰嚭以殺子胥，胥圖寡人也。」駱曰：「臣聞人君者，必有敢諫之臣，在上位者，必有敢言之交。夫子胥，先王之老臣也，不忠不信，不得為前王臣。」吳王中心悷然，悔殺子胥：「豈非宰嚭之讒子胥？」而欲殺之。駱曰：「不可。王若殺嚭，此為二子胥也。」於是不誅。

十四年

　　十四年，夫差既殺子胥，連年不熟，民多怨恨。吳王復伐齊。闕為闌溝於商魯之間，北屬蘄，西屬濟，欲與魯晉合攻於黃池之上。恐群臣復諫，乃令國中曰：「寡人伐齊，有敢諫者，死！」太子友知子胥忠而不用，太宰嚭佞而專政，欲切言之，恐罹尤也，乃以諷諫激於王。清旦，懷丸持彈從後園而來，衣袷履濡。王怪而問之，曰：「子何為袷衣濡履，體如斯也？」太子友曰：「適游後園，聞秋蜩之聲，往而觀之。夫秋蟬登高樹，飲清露，隨風撝撓，長吟悲鳴，自以為安，不知螳蜋超枝緣條，曳腰聳距而稷其形。夫螳蜋翕心而進，志在有利，不知黃雀盈綠林，徘徊枝陰，踙躍微進，欲啄螳蜋。夫黃雀但知伺螳蜋之有味，不知臣挾彈危擲，蹭蹬飛丸而集其背。今臣但虛心志在黃雀，不知空埳其旁，闇忽埳中，陷於深井。臣故袷體濡履，幾為大王取笑。」王曰：「天下之愚，莫過於斯：但貪前利，不睹後患。」太子曰：「天下之愚，復有甚者。魯承周公之末，有孔子之教，守仁抱德，無欲於鄰國，而齊舉兵伐之，不愛民命，惟有所獲。夫齊徒舉而伐魯，不知吳悉境內之士，盡府庫之財，暴師千里而攻之。夫吳徒知踰境征伐非吾之國，不知越王將選死士出三江之口入五湖之中，屠我吳國，滅我吳宮。天下之危，莫過於斯也！」吳王不聽太子之諫，遂北伐齊。

　　越王聞吳王伐齊，使范蠡、洩庸率師屯海通江，以絕吳路。敗太子友於始熊夷，通江淮轉襲吳，遂入吳國，燒姑胥臺，徙其大舟。

　　吳敗齊師於艾陵之上，還師臨晉，與定公爭長，未合，邊候。吳王夫差大懼，合諸侯謀曰：「吾道遼遠，無會，前進，孰利？」王孫駱曰：「不如前進，則執諸侯之柄，以求其志。請王屬士，以明其令，勸之以高位，辱之以不從。令各盡其死。」

　　夫差昏秣馬食士，服兵被甲，勒馬銜枚，出火於造，闇行而進。吳師皆文犀長盾，扁諸之劍，方陣而行。中校之軍皆白裳、白髦、素甲、素羽之矰，望之若荼，王親秉銊，戴旗以陣而立。左軍皆赤裳、赤髦、丹甲、朱羽之矰，望之若火。右軍皆玄裳、玄輿、黑甲、烏羽之矰，望之如墨。帶甲三萬六千，雞鳴而定。陣去晉軍一里。天尚未明，王乃親鳴金鼓，三軍譁吟，以振其旅，其聲動天徙地。

　　晉大驚不出，反距堅壘，乃令童褐請軍，曰：「兩軍邊兵接好，日中無期。今大國越次而造弊邑之軍壘，敢請辭故？」吳王親對曰：「天子有命，周室卑弱，約諸侯貢獻，莫入王府，上帝鬼神而不可以告。無姬姓之所振，懼遣使來告，冠蓋不絕於道。始周依負於晉，故忽於夷狄會晉，今反叛如斯，吾是以蒲服就君。不肯長弟，徒以爭彊，孤進不敢，去君不命長，為諸侯笑。孤之事君決在今日，不得事君命在今日矣！」敢煩使者往來，孤躬親聽命於藩籬之外。」童褐將還，吳王躡左足與褐決矣。

　　及報，與諸侯、大夫列坐於晉定公前。既以通命，乃告趙鞅曰：「臣觀吳王之色，類有大憂，小則嬖妾、嫡子死，否則吳國有難；大則越人入，不得還也。其意有愁毒之憂，進退輕難，不可與戰。主君宜許之以前，期無以爭行而危國也。然不可徒許，必明其信。」趙鞅許諾。入謁定公，曰：「姬姓於周，吳為先老，可長，以盡國禮。」定公許諾。命童褐復命。

　　於是吳王愧晉之義，乃退幕而會。二國君臣並在，吳王稱公前晉侯次之，群臣畢盟。

　　吳既長晉而還，未踰於黃池，越聞吳王久留未歸，乃悉士眾將踰章山，濟三江，而欲伐之。

　　吳又恐齊、宋之為害，乃命王孫駱告勞于周，曰：「昔楚不承供貢，辟遠兄弟之國，吾前君闔閭不忍其惡，帶劍挺鈹與楚昭王相逐於中原。天舍其忠，楚師敗績。今齊不賢於楚，又不恭王命，以遠辟兄弟之國，夫差不忍其惡，被甲帶劍，徑至艾陵，天福於吳，齊師還鋒而退。夫差豈敢自多其功，是文武之德所祐助。時歸吳不熟於歲，遂緣江泝淮開溝深水出於商魯之間，而歸告於天子執事。」

　　周王答曰：「伯父令子來乎盟國一人則依矣，余實嘉之。伯父若能輔余一人，則兼受永福，周室何憂焉？」乃賜弓弩王阼，以增號謚。

　　吳王還歸自池，息民散兵。

二十年

　　二十年，越王興師伐吳。吳與越戰於檇李，吳師大敗，軍散死者不可勝計。越追破吳，吳王困急，使王孫駱稽首請成，如越之來也。越王對曰：「昔天以越賜吳，吳不受也；今天以吳賜越，其可逆乎！吾請獻勾甬東之地，吾與君為二君乎。」吳王曰：「吾之在周，禮前王一飯。如越王不忘周室之義，而使為附邑，亦寡人之願也。行人請成列國之義，惟君王有意焉。」大夫種曰：「吳為無道，今幸擒之，願王制其命。」越王曰：「吾將殘汝社稷，夷汝宗廟。」吳王默然。請成，七反，越王不聽。

二十三年

　　二十三年十月，越王復伐吳。吳國困不戰，士卒分散，城門不守，遂屠吳。

　　吳王率群臣遁去，晝馳夜走，三日三夕，達於秦餘杭山，胸中愁憂，目視茫茫，行步猖狂，腹餒口飢，顧得生稻而食之，伏地而飲水。顧左右曰：「此何名也？」對曰：「是生稻也。」吳王曰：「是公孫聖所言不得火食、走傽偟也。」王孫駱曰：「飽食而去，前有胥山，西阪中可以匿止。」

　　王行有頃，因得生瓜已熟，吳王掇而食之。謂左右曰：「何冬而生瓜，近道人不食何也？」左右曰：「謂糞種之物，人不食也。」吳王曰：「何謂糞種？」左右曰：「盛夏之時，人食生瓜，起居道傍，子復生秋霜，惡之，故不食。」吳王歎曰：「子胥所謂旦食者也。」

　　謂太宰嚭曰：「吾戮公孫聖投胥山之巔，吾以畏責天下之慚，吾足不能進，心不能往。」太宰嚭曰：「死與生，敗與成，故有避乎？」王曰：「然曾無所知乎？子試前呼之。聖在，當即有應。」吳王止秦餘杭山，呼曰：「公孫聖！」三反呼聖，從山中應曰：「公孫聖。」三呼三應。吳王仰天呼曰：「寡人豈可返乎？寡人世世得聖也。」

　　須臾，越兵至，三圍吳。范蠡在中行，左手提鼓，右手操袍而鼓之。

　　吳王書其矢而射種、蠡之軍，辭曰：「吾聞狡兔以死，良犬就烹，敵國如滅，謀臣必亡。今吳病矣，大夫何慮乎？」

　　大夫種、相國蠡急而攻。大夫種書矢射之曰：「上天蒼蒼，若存若亡。越君勾踐下臣種敢言之：昔天以越賜吳，吳不肯受，是天所反。勾踐敬天而功，既得返國，今上天報越之功，敬而受之，不敢忘也。且吳有大過六，以至于亡，王知之乎？有忠臣伍子胥忠諫而身死，大過一也；公孫聖直說而無功，大過二也；太宰嚭愚而佞，言輕而讒諛，妄語恣口，聽而用之，大過三也；夫齊晉無返逆行，無僣侈之過，而吳伐二國，辱君臣，毀社稷，大過四也；且吳與越同音共律，上合星宿，下共一理，而吳侵伐，大過五也；昔越親戕吳之前王，罪莫大焉，而幸伐之，不從天命，而棄其仇，後為大患，大過六也。越王謹上刻青天，敢不如命？」

　　大天種謂越君曰：「中冬氣定，天將殺戮，不行天殺，反受其殃。」越王敬拜曰：「諾。今圖吳王將為何如？」大夫種曰：「君被五勝之衣，帶步光之劍，仗屈盧之矛，瞋目大言以執之。」越王曰：「諾。」乃如大夫種辭吳王曰：「誠以今日聞命！」言有頃，吳王不自殺。越王復使謂曰：「何王之忍辱厚恥也？世無萬歲之君，死生一也。今子尚有遺榮，何必使吾師眾加刃於王？」吳王仍未肯自殺。勾踐謂種蠡曰：「二子何不誅之？」種蠡曰：「臣，人臣之位，不敢加誅於人主。願主急而命之。天誅當行，不可久留。」越王復瞋目怒曰：「死者，人之所惡，惡者，無罪於天，不負於人。今君抱六過之罪，不知愧辱而欲求生，豈不鄙哉？」吳王乃太息，四顧而望，言曰：「諾。」乃引劍而伏之死。越王謂太宰嚭曰：「子為臣不忠無信，亡國滅君。」乃誅嚭并妻子。

　　吳王臨欲伏劍，顧謂左右曰：「吾生既慚，死亦愧矣。使死者有知，吾羞前君地下，不忍睹忠臣伍子胥及公孫聖；使其無知，吾負於生。死必連繴組以罩吾目，恐其不蔽，願復重羅繡三幅，以為掩明，生不昭我，死勿見我形，吾何可哉？」

　　越王乃葬吳王以禮於秦餘杭山卑猶。越王使軍士集于我戎之功，人一隰土以葬之。宰嚭亦葬卑猶之旁。

越王無余外傳

吳越春秋越王無余外傳第六

越之前君無余者，夏禹之末封也。禹父鯀者，帝顓頊之後。鯀娶於有
莘氏之女，名曰女嬉。年壯未孳。嬉於砥山得薏苡而吞之，意若為人
所感，因而妊孕，剖脅而產高密。家於西羌，地曰石紐。石紐在蜀西川也。

帝堯之時，遭洪水滔滔，天下沉漬，九州閼塞，四瀆壅閉。帝乃憂中國之不康，悼黎元之罹咎。乃命四嶽，乃舉賢良，將任治水。自中國至於條方，莫薦人。帝靡所任，四嶽乃舉鯀而薦之於堯。帝曰：“鯀負命毀族，不可。”四嶽曰：“等之群臣，未有如鯀者。”堯用治水，受命九載，功不成。帝怒曰：“朕知不能也。”乃更求之，得舜，使攝行天子之政，巡狩。觀鯀之治水無有形狀，乃殛鯀於羽山。鯀投於水，化為黃能，因為羽淵之神。

舜與四嶽舉鯀之子高密。四嶽謂禹曰：“舜以治水無功，舉爾嗣，考之勳。”禹曰：“俞，小子敢悉考績，以統天意。惟委而已。”

禹傷父功不成，循江，泝河，盡濟，甄淮，乃勞身焦思以行，七年，聞樂不聽，過門不入，冠掛不顧，履遺不躡。功未及成，愁然沉思。乃案黃帝中經曆，蓋聖人所記曰：在於九山東南天柱，號曰宛委，赤帝在闕。其巖之巔，承以文玉，覆以磐石，其書金簡，青玉為字，編以白銀，皆瑑其文。

禹乃東巡，登衡嶽，血白馬以祭，不幸所求。禹乃登山仰天而嘯，因夢見赤繡衣男子，自稱玄夷蒼水使者，聞帝使文命於斯，故來候之。“非厥歲月，將告以期，無為戲吟。”故倚歌覆釜之山，東顧謂禹曰：“欲得我山神書者，齋於黃帝巖嶽之下三月，庚子登山發石，金簡之書存矣。”禹退又齋三月，庚子登宛委山，發金簡之書。案金簡玉字，得通水之理。

復返歸嶽，乘四載以行川。始於霍山，徊集五嶽，詩雲：“信彼南山，惟禹甸之。”

遂巡行四瀆。與益、夔共謀，行到名山大澤，召其神而問之山川脈理、金玉所有、鳥獸昆蟲之類，及八方之民俗、殊國異域、土地裏數：使益疏而記之，故名之曰“山海經”。

禹三十未娶，行到塗山，恐時之暮，失其度制，乃辭雲：“吾娶也，必有應矣。”乃有白狐九尾造於禹。禹曰：“白者，吾之服也。其九尾者，王之證也。塗山之歌曰：『綏綏白狐，九尾痝痝。我家嘉夷，來賓為王。成家成室，我造彼昌。天人之際，於茲則行。』明矣哉！”禹因娶塗山，謂之女嬌。取辛壬癸甲，禹行。十月，女嬌生子啟。啟生不見父，晝夕呱呱啼泣。

禹行使大章步東西，豎亥度南北，暢八極之廣，旋天地之數。

禹濟江，南省水理，黃龍負舟，舟中人怖駭，禹乃啞然而笑曰：“我受命於天，竭力以勞萬民。生，性也；死，命也。爾何為者？”顏色不變。謂舟人曰：“此天所以為我用。”龍曳尾舍舟而去。

南到計於蒼梧，而見縛人，禹拊其背而哭。益曰：“斯人犯法，自合如此，哭之何也？”禹曰：“天下有道，民不罹辜；天下無道，罪及善人。吾聞，一男不耕，有受其飢；一女不桑，有受其寒。吾為帝統治水土，調民安居，使得其所，今乃罹法如斯，此吾得薄，不能化民證也。故哭之悲耳。”

於是周行宇內，東造絕跡，西延積石，南踰赤岸，北過寒谷；徊崑崙，察六扈，脈地理，名金石；寫流沙於西隅，決弱水於北漢；青泉、赤淵，分入洞穴；通江東流，至於碣石；疏九河於涽淵，開五水於東北；鑿龍門，闢伊闕；平易相土，觀地分州。殊方各進，有所納貢；民去崎嶇，歸於中國。

堯曰：“俞！以固冀於此。”乃號禹曰伯禹，官曰司空，賜姓姒氏，領統州伯，以巡十二部。

堯崩，禹服三年之喪，如喪考妣，晝哭夜泣，氣不屬聲。

堯禪位於舜，舜薦大禹，改官司徒，內輔虞位，外行九伯。

舜崩，禪位命禹。禹服三年，形體枯槁，面目黎黑，讓位商均，退處陽山之南，陰阿之北。萬民不附商均，追就禹之所，狀若驚鳥揚天，駭魚入淵，晝歌夜吟，登高號呼，曰：“禹棄我，如何所戴？”禹三年服畢，哀民，不得已，即天子之位。

三載考功，五年政定，周行天下，歸還大越。登茅山以朝四方群臣，觀示中州諸侯，防風後至，斬以示眾，示天下悉屬禹也。乃大會計治國之道。內美釜山州慎之功，外演聖德以應天心，遂更名茅山曰會稽之山。因傳國政，休養萬民，國號曰夏。後封有功，爵有德，惡無細而不誅，功無微而不賞，天下喁喁，若兒思母，子歸父。而留越恐群臣不從，言曰：“吾聞食其實者，不傷其枝，飲其冰者，不濁其流。吾獲覆釜之書，得以除天下之災，令民歸於裏閭。其德彰彰若斯，豈可忘乎？”乃納言聽諫，安民治室；居靡山伐木，為邑畫作印，橫木為門；調權衡，平鬥斛，造井示民，以為法度。鳳凰棲於樹，鸞鳥巢於側，麒麟步於庭，百鳥佃於澤。

遂已耆艾將老，歎曰：“吾晏歲年暮，壽將盡矣，止絕斯矣。”命群臣曰：“吾百世之後，葬我會稽之山，葦槨桐棺，穿壙七尺，下無及泉，墳高三尺，土階三等。葬之後，曰：“無改畝，以為居之者樂，為之者苦。”

禹崩之後，眾瑞並去。天美禹德而勞其功，使百鳥還為民田，大小有差，進退有行，一盛一衰，往來有常。

禹崩，傳位與益。益服三年，思禹未嘗不言。喪畢，益避禹之子啟於箕山之陽，諸侯去益而朝啟，曰：“吾君帝禹子也。”啟遂即天子之位，治國於夏。遵禹貢之美，悉九州之土以種五穀，累歲不絕。啟使使以歲時春秋而祭禹於越，立宗廟於南山之上。

禹以下六世而得帝少康。少康恐禹祭之絕祀，乃封其庶子於越，號曰無余。余始受封，人民山居，雖有鳥田之利，租貢纔給宗廟祭祀之費。乃復隨陵陸而耕種，或逐禽鹿而給食。無余質樸，不設宮室之飾，從民所居。春秋祠禹墓於會稽。

無余傳世十餘，末君微劣，不能自立，轉從眾庶為編戶之民，禹祀斷絕。十有餘歲，有人生而言語，其語臼鳥禽呼：嚥喋嚥喋。指天向禹墓曰：“我是無余君之苗末，我方修前君祭祀，復我禹墓之祀，為民請福於天，以通鬼神之道。”眾民悅喜，皆助奉禹祭，四時致貢，因共封立，以承越君之後，復夏王之祭，安集鳥田之瑞，以為百姓請命。自後稍有君臣之義，號曰無壬。

壬生無擇(手改目)，擇專心守國，不失上天之命。無擇卒，或為夫譚。夫譚生元常，常立，當吳王壽夢、諸樊、闔閭之時。越之興霸自元常矣。

勾踐入臣外傳

越王勾踐五年

越王勾踐五年五月，與大夫種、范蠡入臣於吳，群臣皆送至浙江之上
。臨水祖道，軍陣固陵。大夫文種前為祝，其詞曰：“皇天祐助，前
沉後揚。禍為德根，憂為福堂。威人者滅，服從者昌。王雖牽致，其
後無殃。君臣生離，感動上皇。眾夫哀悲，莫不感傷。臣請薦脯，行酒二觴。”

越王仰天太息，舉杯垂涕，默無所言。種復前祝曰：“大王德壽，無疆無極，乾坤受靈，神祇輔翼。我王厚之，祉祐在側。德銷百殃，利受其福。去彼吳庭，來歸越國。觴酒既升，請稱萬歲。”

越王曰：“孤承前王餘德，守國於邊，幸蒙諸大夫之謀，遂保前王丘墓。今遭辱恥為天下笑，將孤之罪耶，諸大夫之責也？吾不知其咎，願二三子論其意。”

大夫扶同曰：“何言之鄙也？昔湯繫於夏臺，伊尹不離其側；文王囚於石室，太公不棄其國。興衰在天，存亡繫於人。湯改儀而媚於桀，文王服從而幸於紂；夏殷恃力而虐二聖，兩君屈己以得天道。故湯王不以窮自傷，周文不以困為病。”

越王曰：“昔堯任舜、禹而天下治，雖有洪水之害，不為人災。變異不及於民，豈況於人君乎？”

大夫若成曰：“不如君王之言。天有曆數，德有薄厚。黃帝不讓，堯傳天子。三王臣弒其君，五霸子弒其父。德有廣狹，氣有髙下。今之世猶人之市，置貨以設詐。抱謀以待敵。不幸陷厄，求伸而已。大王不覽於斯而懷喜怒？”

越王曰：“任人者不辱身，自用者危其國。大夫皆前圖未然之端，傾敵破讎，坐招泰山之福。今寡人守窮若斯，而雲湯文困厄後必霸，何言之違禮儀？夫君子爭寸陰而棄珠玉，今寡人冀得免於軍旅之憂，而復反係獲敵人之手，身為傭隸，妻為僕妾，往而不返，客死敵國。若魂魄有愧於前君，其無知，體骨棄捐。何大夫之言不合於寡人之意？”

於是大夫種、范蠡曰：“聞古人曰：『居不幽，誌不廣；形不愁，思不遠。』聖王賢主皆遇困厄之難，蒙不赦之恥。身拘而名尊，軀辱而聲榮；處卑而不以為惡，居危而不以為薄。五帝德厚而窮厄之恨，然尚有泛濫之憂。三守暴困之辱，不離三獄之囚，泣涕而受冤，行哭而為隸，演易作卦，天道祐之。時過於期，否終則泰，諸侯並救，王命見符，朱鬣、玄狐。輔臣結髮拆獄破械，反國修德，遂討其讎。擢假海內，若覆手背，天下宗之，功垂萬世。大王屈厄，臣誠盡謀，夫截骨之劍，無削剟之利；舀鐵之矛，無分髮之便；建策之士，無暴興之說。今臣遂天文，案墜籍，二氣共萌，存亡異處，彼興則我辱，我霸則彼亡。二國爭道，未知所就。君王之危，天道之數，何必自傷哉！夫吉者，兇之門；福者，禍之根。今大王雖在危困之際，孰知其非暢達之兆哉？”

大夫計研曰：“今君王國於會稽，窮於入吳，言悲辭苦，群臣泣之。雖則恨悷之心，莫不感動。而君王何為謾辭譁說，用而相欺？臣誠不取。”

越王曰：“寡人將去入吳，以國累諸侯大夫，願各自述，吾將屬焉。”

大夫臯如曰：“臣聞大夫種忠而善慮，民親其知，士樂為用。今委國一人，其道必守，何順心佛命群臣？”

大夫曳庸曰：“大夫文種者，國之梁棟，君之爪牙。夫驥不可與匹馳，日月不可並照。君王委國於種，則萬綱千紀無不舉者。”

越王曰：“夫國者，前王之國。孤力弱勢劣，不能遵守社稷，奉承宗廟。吾聞父死子代，君亡臣親。今事棄諸大夫，客官於吳，委國歸民以付二三子。吾之由也，亦子之憂也。君臣同道，父子共氣，天性自然。豈得以在者盡忠，亡者為不信乎？何諸大夫論事，一合一離，令孤懷心不定也？夫推國任賢，度功績成者，君之命也；奉教順理，不失分者，臣之職也。吾顧諸大夫以其所能而雲委質而已。於乎，悲哉！”

計研曰：“君王所陳者，固其理也。昔湯入夏，付國於文祀，西伯之殷，委國於二老。今懷夏將滯，誌在於還。夫適市之妻，教嗣糞除，出亡之君，敕臣守禦。子問以事，臣謀以能。今君王欲士之所誌，各陳其情，舉其能者，議其宜也。”

越王曰：“大夫之論是也。吾將逝矣，願諸君之風。”

大夫種曰：“夫內修封疆之役，外修耕戰之備，荒無遺土，百姓親附：臣之事也。”

大夫范蠡曰：“輔危主，存亡國，不恥屈厄之難，安守被辱之地，往而必反，與君復讎者：“臣之事也。”

大夫苦成曰：“發君之令，明君之德，窮與俱厄，進與俱霸，統煩理亂，使民知分：臣之事也。”

大夫曳庸曰：“奉令受使，結和諸侯，通命達旨，賂往遺來，解憂釋患，使無所疑，出不忘命，入不被尤：臣之事也。”

大夫皓進曰：“一心齊誌，上與等之，下不違令，動從君命；修德履義，守信溫故；臨非決疑，君誤臣諫，直心不撓；舉過列平，不阿親戚，不私於外，推身致君，終始一分：臣之事也。”

大夫諸稽郢曰：“望敵設陣，飛矢揚兵，履腹涉屍，血流滂滂，貪進不退；二師相當，破敵攻眾，威淩百邦：臣之事也。”

大夫臯如曰：“修德行惠，撫慰百姓；身臨憂勞，動輒躬親；弔死存疾，救活民命；蓄陳儲新，食不二味；國富民實，為君養器：臣之事也。”

大夫計研曰：“候天察地，紀歷陰陽，觀變參災，分別妖祥，日月含色，五精錯行，福見知吉，妖出知兇：臣之事也。”

越王曰：“孤雖入於北國，為吳窮虜，有諸大夫懷德抱術，各守一分，以保社稷，孤何憂焉？”遂別於浙江之上。群臣垂泣，莫不鹹哀。越王仰天歎曰：“死者，人之所畏。若孤之聞死，其於心胸中曾無怵惕？”遂登船徑去，終不返顧。

越王夫人乃據船哭，顧烏鵲啄江渚之蝦，飛去復來，因哭而歌之，曰：“仰飛鳥兮烏鳶，淩玄虛號翩翩。集洲渚兮優恣，啄蝦矯翮兮雲間，任厥兮往還。妾無罪兮負地，有何辜兮譴天？颿颿獨兮西往，孰知返兮何年？心惙惙兮若割，淚泫泫兮雙懸。”

又哀今曰：“彼飛鳥兮鳶烏，已迴翔兮翕蘇。心在專兮素蝦，何居食兮江湖？徊復翔兮遊颺，去復返兮於乎！始事君兮去家，終我命兮君都。終來遇兮何幸，離我國兮去吳。妻衣褐兮為婢，夫去冕兮為奴。歲遙遙兮難極，冤悲痛兮心惻。腸千結兮服膺，於乎哀兮忘食。願我身兮如鳥，身翺翔兮矯翼。去我國兮心搖，情憤惋兮誰識？”

越王聞夫人怨歌，心中內慟，乃曰：“孤何憂？吾之六翮備矣。”

於是入吳，見夫差稽首再拜稱臣，曰東海賤臣勾踐，上愧皇天，下負後土，不裁功力，汙辱王之軍士，抵罪邊境。大王赦其深辜，裁加役臣，使執箕帚。誠蒙厚恩，得保須臾之命，不勝仰感俯愧。臣勾踐叩頭頓首。”吳王夫差曰：“寡人於子亦過矣。子不念先君之讎乎？”越王曰：“臣死則死矣，惟大王原之。”伍胥在旁，目若熛火，聲如雷霆，乃進曰：“夫飛鳥在青雲之上，尚欲繳微矢以射之，豈況近臥於華池，集於庭廡乎？今越王放於南山之中，遊於不可存之地，幸來涉我壤土，入吾梐梱，此乃廚宰之成事食也，豈可失之乎？”吳王曰：“吾聞誅降殺服，禍及三世。吾非愛越而不殺也，畏皇天之咎教而赦之。”太宰嚭諫曰：“子胥明於一時之計，不通安國之道。願大王遂其所執，無拘群小之口。”夫差遂不誅越王，令駕車養馬，祕於宮室之中。

三月，吳王召越王入見，越王伏於前，范蠡立於後。吳王謂范蠡曰：“寡人聞貞婦不嫁破亡之家，仁賢不官絕滅之國。今越王無道，國已將亡，社稷壞崩，身死世絕，為天下笑。而子及主俱為奴僕，來歸於吳，豈不鄙乎？吾欲赦子之罪，子能改心自新，棄越歸吳乎？”范蠡對曰：“臣聞亡國之臣，不敢語政，敗軍之將，不敢語勇。臣在越不忠不信，今越王不奉大王命號，用兵與大王相持，至今獲罪，君臣俱降。蒙大王鴻恩，得君臣相保，願得入備掃除，出給趨走，臣之願也。”此時越王伏地流涕，自謂遂失范蠡矣。吳王知范蠡不可得為臣，謂曰：“子既不移其誌，吾復置子於石室之中。”范蠡曰：“臣請如命。”吳王起入宮中，越王、范蠡趨入石室。

越王服犢鼻，著樵頭夫人衣無緣之裳，施左關之襦。夫斫剉養馬，妻給水、除糞、灑掃。三年不慍怒，面無恨色。吳王登遠臺望見越王及夫人、范蠡坐於馬糞之旁，君臣之禮存，夫婦之儀具。王顧謂太宰嚭曰：“彼越王者，一節之人；范蠡，一介之士，雖在窮厄之地，不失君臣之禮。寡人傷之。”太宰嚭曰：“願大王以聖人之心，哀窮孤之士。”吳王曰：“為子赦之。”

後三月，乃擇吉日而欲赦之，召太宰嚭謀曰：“越之與吳，同土連域。勾踐愚黠，親欲為賊。寡人承天之神靈，前王之遺德，誅討越寇，囚之石室。寡人心不忍見而欲赦之，於子柰何？”太宰嚭曰：“臣聞無德不復。大王垂仁恩加越，越豈敢不報哉？願大王卒意。”

越王聞之，召范蠡告之曰：“孤聞於外，心獨喜之，又恐其不卒也。”范蠡曰：“大王安心，事將有意，在玉門第一。今年十二月，戊寅之日，時加日出。戊，囚日也；寅，陰後之辰也。合庚辰歲後會也。夫以戊寅日聞喜，不以其罪罰日也。時加卯而賊戊，功曹為騰蛇而臨戊，謀利事在青龍，青龍在勝先，而臨酉，死氣也；而剋寅，是時剋其日，用又助之。所求之事，上下有憂。此豈非天網四張，萬物盡傷者乎？王何喜焉？”

果子胥諫吳王曰：“昔桀囚湯而不誅，紂囚文王而不殺，天道還反，禍轉成福。故夏為湯所誅，殷為周所滅。今大王既囚越君而不行誅，臣謂大王惑之深也。得無夏殷之患乎？”

吳王遂召越王，久之不見。范蠡、文種憂而占之，曰：“吳王見擒也。”有頃太宰嚭出見大夫種、范蠡而言越王復拘於石室。

伍子胥復諫吳王曰：“臣聞，王者攻敵國克之則加以誅，故後無報復之憂，遂免子孫之患。今越王已入石室，宜早圖之，後必為吳之患。”太宰嚭曰：“昔者齊桓割燕所至之地以貺燕公，而齊君獲其美名；宋襄濟河而戰，春秋以多其義：功立而名稱，軍敗而德存。今大王誠赦越王，則功冠於五霸，名越於前古。”吳王曰：“待吾疾愈，方為大宰赦之。”

後一月，越王出石室，召范蠡曰：“吳王疾，三月不愈。吾聞人臣之道，主疾臣憂，且吳王遇孤恩甚厚矣。疾之無瘳，惟公卜焉。”范蠡曰：“吳王不死明矣，到己巳日當瘳，惟大王留意。”越王曰：“孤所以窮而不死者，賴公之策耳，中復猶豫，豈孤之誌哉？可與不可，惟公圖之。”范蠡曰：“臣竊見吳王，真非人也。數言成湯之義，而不行之。願大王請求問疾，得見，因求其糞而嘗之，觀其顏色，當拜賀焉，言其不死，以廖起日期之既言信後，則大王何憂？”

越王明日謂太宰嚭曰：“囚臣欲一見問疾。”太宰嚭即入言於吳王，王召而見之。適遇吳王之便，太宰嚭奉溲惡以出，逢戶中。越王因拜：“請嘗大王之溲，以決吉兇。”即以手取其便與惡而嘗之。因入曰：“下囚臣勾踐賀於大王，王之疾至己巳日有瘳，至三月壬申病愈。”吳王曰：“何以知之？”越王曰：“下臣嘗事師，聞糞者順榖味，逆時氣者死，順時氣者生。今者臣竊嘗大王之糞，其惡味苦且楚酸。是味也，應春夏之氣。臣以是知之。”吳王大悅，曰：“仁人也。”乃赦越王得離其石室，去就其宮室，執牧養之事如故。越王從嘗糞惡之後，遂病口臭。范蠡乃令左右皆食岑草，以亂其氣。

其後，吳王如越王期日疾愈，心念其忠，臨政之後，大縱酒於文臺。吳王出令曰：“今日為越王陳北面之坐，群臣以客禮事之。”伍子胥趨出到舍上，不禦坐。酒酣，太宰嚭曰：“異乎！今日坐者各有其詞，不仁者逃，其仁者留。臣聞同聲相和，同心相求。今國相剛勇之人，意者內慚？至仁之存也，而不禦坐，其亦是乎？”吳王曰：“然。”於是范蠡與越王俱起為吳王壽，其辭曰：“下臣勾踐從小臣范蠡，奉觴上千歲之壽，辭曰：皇在上令，昭下四時，並心察慈，仁者大王。躬親鴻恩，立義行仁。九德四塞，威服群臣。於乎休哉，傳德無極上感太陽，降瑞翼翼。大王延壽萬歲，長保吳國。四海鹹承，諸侯賓服。觴酒既升，永受萬福！”於是吳王大悅。

明日，伍子胥入諫曰：“昨日大王何見乎？臣聞內懷虎狼之心，外執美詞之說，但為外情以存其身。豺不可謂廉，狼不可親。今大王好聽須臾之說，不慮萬歲之患，放棄忠直之言，聽用讒夫之語；不滅瀝血之仇，不絕懷毒之怨。猶縱毛爐炭之上幸其焦，投卵千鈞之下望必全，豈不殆哉？臣聞察登髙自知危，然不知所以自安也；前據白刃自知死，而不知所以自存也。惑者知返，迷道不遠。願大王察之。”

吳王曰：“寡人有疾三月，曾不聞相國一言，是相國之不慈也；又不進口之所嗜，心不相思，是相國之不仁也。夫為人臣不仁不慈，焉能知其忠信者乎？越王迷惑？棄守邊之事，親將其臣民來歸寡人，是其義也；躬親為虜，妻親為妾，不慍寡人，寡人有疾，親嘗寡人之溲，是其慈也；虛其府庫，盡其寶幣，不念舊故，是其忠信也。三者既立，以養寡人，寡人曾聽相國而誅之，是寡人之不智也，而為相國快私意耶，豈不負皇天乎？”

子胥曰：“何大王之言反也？夫虎之卑勢，將以有擊也；貍之卑身，將求所取也。雉以眩移拘於網，魚以有悅死於餌。且大王初臨政，負玉門之第九，誡事之敗，無咎矣。今年三月甲戌，時加雞鳴。甲戌，歲位之會將也。青龍在酉，德在上，刑在金，是日賊其德也。知父將有不順之子，君有逆節之臣。大王以越王歸吳為義，以飲溲食惡為慈，以虛府庫為仁，是故為無愛於人，其不可親。面聽貌觀以存其身。今越王入臣於吳，是其謀深也；虛其府庫，不見恨色，是欺我王也；下飲王之溲者，是上食王之心也；下嘗王之惡者，是上食王之肝也。大哉，越王之崇吳，吳將為所擒也。惟大王留意察之，臣不敢逃死以負前王。一旦社稷丘墟，宗廟荊棘，其悔可追乎？”吳王曰：“相國置之，勿復言矣。寡人不忍復聞。”

於是遂赦越王歸國，送於蛇門之外，群臣祖道。吳王曰：“寡人赦君使其返國，必念終始。王其勉之。”越王稽首曰：“今大王哀臣孤窮，使得生全還國，與種蠡之徒願死於轂下。上天蒼蒼，臣不敢負。”吳王曰：“於乎！吾聞君子一言不再。今已行矣，王勉之。”越王再拜跪伏，吳王乃引越王登車，范蠡執禦，遂去。至三津之上，仰天歎曰：“嗟乎！孤之屯厄，誰念復生渡此津也？”謂范蠡曰：“今三月甲辰，時加日昳，孤蒙上天之命，還歸故鄉，得無後患乎？”范蠡曰：“大王勿疑，直視道行。越將有福，吳當有憂。”至浙江之上，望見大越山川重秀，天地再清。王與夫人歎曰：“吾已絕望，永辭萬民，豈料再還，重復鄉國？”言竟掩面，涕泣闌幹。此時萬姓鹹歡，群臣畢賀。

勾踐歸國外傳

吳越春秋勾踐歸國外傳第八

勾踐七年

越王勾踐臣吳至歸越，勾踐七年也。百姓拜之於道，曰：“君王獨無
苦矣！今王受天之福，復於越國，霸王之跡，自斯而起。”王曰：“
寡人不慎夭教，無德於民，今勞萬姓擁於岐路，將何德化以報國人？
”顧謂范蠡曰：“今十有二月，己巳之日，時加禺中，孤欲以此到國
，何如？”蠡曰：“大王且留，以臣卜日。”於是范蠡進曰：“異哉，大王之擇日也！王當疾趨，車馳人走。”越王策馬飛輿，遂復宮闕。吳封地百里於越，東至炭瀆，西止周宗，南造於山，北薄於海。

越王謂范蠡曰：“孤獲辱連年，勢足以死，得相國之策，再返南鄉。今欲定國立城，人民不足，其功不可以興。為之柰何？”范蠡對曰：“唐虞卜地，夏殷封國，古公營城周雒，威折萬里，德致八極，豈直欲破彊敵收鄰國乎？”越王曰：“孤不能承前君之制，修德自守，亡眾棲於會稽之山，請命乞恩，受辱被恥，囚結吳宮。幸來歸國，追以百里之封，將遵前君之意，復於會稽之上，而宜釋吳之地。”范蠡曰：“昔公劉去邰，而德彰於夏；亶父讓地，而名發於岐。今大王欲國樹都，並敵國之境，不處平易之都，據四達之地，將焉立霸王之業？”越王曰：“寡人之計未有決定。欲築城立郭，分設裏閭，欲委屬於相國。”

於是范蠡乃觀天文，擬法於紫宮，築作小城，周千一百二十二步，一圓三方。西北立龍飛翼之樓，以象天門，東南伏漏石竇，以象地戶；陵門四達，以象八風。外郭築城而缺西北，示服事吳也，不敢壅塞，內以取吳，故缺西北，而吳不知也。北向稱臣，委命吳國，左右易處，不得其位，明臣屬也。城既成而怪山自生者，瑯琊東武海中山也。一夕自來，故名怪山。范蠡曰：“臣之築城也，其應天矣，崑崙之象存焉。”越王曰：“寡人聞崑崙之山，乃地之柱，上承皇天，氣吐宇內，下處後土，稟受無外。滋聖生神嘔養帝會。故帝處其陽陸，三王居其正地。吾之國也，扁天地之壤，乘東南之維，鬥去極北。非糞土之城，何能與王者比隆盛哉？”范蠡曰：“君徒見外，未見於內。臣乃承天門制城，合氣於後土，嶽象已設，崑崙故出。越之霸也。”越王曰：“茍如相國之言，孤之命也。”范蠡曰：“天地卒號，以著其實。”名東武起遊臺其上。東南為司馬門，立增樓冠其山巔，以為靈臺起離宮於淮陽，中宿臺在於高平，駕臺在於成丘，立苑於樂野，燕臺在於石室，齋臺在於襟山。勾踐之出遊也，休息石臺，食於冰廚。

越王乃召相國范蠡、大夫種、大夫郢問曰：“孤欲以今日上明堂，臨國政，專恩致令，以撫百姓，何日可矣？惟三聖紀綱維持。”范蠡曰：“今日丙午日也。丙，陽將也。是日吉矣，又因良時，臣愚以為可。無始有終得天下之中。”大夫種曰：“前車已覆，後車必戒。願王深察。”范蠡曰：“夫子故不一二見也。吾王今以丙午復初臨政，解救其本，是一宜；夫金制始，而火救其終，是二宜；蓄金之憂，轉而及水，是三宜；君臣有差，不失其理，是四宜；王相俱起，天下立矣，是五宜。臣願急升明堂臨政。”越王是日立政，翼翼小心。出不敢奢，入不敢侈。

越王念復吳讎非一旦也，苦身勞心，夜以接日。目臥，則攻之以蓼；足寒，則漬之以水。冬常抱冰，夏還握火。愁心苦誌，懸膽於戶，出入嘗之，不絕於口。中夜潸泣，泣而復嘯。於是群臣鹹曰：“君王何愁心之甚？夫復讎謀故，非君王之憂，自臣下急務也。”

越王曰：“吳王好服之離體，吾欲采葛，使女工織細布獻之，以求吳王之心，於子何如？”群臣曰：“善。”乃使國中男女入山采葛，以作黃絲之布。

欲獻之，未及遣使，吳王聞越王盡心自守，食不重味，衣不重綵，雖有五臺之遊，未嘗一日登翫。吾欲因而賜之以書，增之以封，東至於勾甬，西至於檇李，南至於姑末，北至於平原，縱橫八百餘裏。

越王乃使大夫種索葛布十萬，甘蜜九黨，文笥七枚，狐皮五雙，晉竹十廋，以復封禮。吳王得之曰：“以越僻狄之國無珍，今舉其貢貨而以復禮，此越小心念功，不忘吳之效也。夫越本興國千里，吾雖封之，未盡其國。”子胥聞之，退臥於舍，謂侍者曰：“吾君失其石室之囚，縱於南林之中，今但因虎豹之野而與荒外之草，於吾之心，其無損也？”

吳王得葛布之獻，乃復增越之封，賜羽毛之飾、機杖、諸侯之服。越國大悅。

采葛之婦，傷越王用心之苦，乃作苦之詩，曰：“葛不連蔓棻臺臺，我君心苦命更之。嘗膽不苦甘如飴，令我采葛以作絲。女工織兮不敢遲。弱於羅兮輕霏霏，號絺素兮將獻之。越王悅兮忘罪除，吳王歡兮飛尺書。增封益地賜羽奇，機杖茵褥諸侯儀。群臣拜舞天顏舒，我王何憂能不移？”

於是越王內修其德，外布其道，君不名教，臣不名謀，民不名使，官不名事。國中蕩蕩無有政令。越王內實府庫，墾其田疇，民富國彊，眾安道泰。越王遂師八臣與其四友，時問政焉。大夫種曰：“愛民而已。”越王曰：“柰何？”種曰：“利之無害，成之無敗，生之無殺，與之無奪。”越王曰：“願聞。”種曰：“無奪民所好則利也，民不失其時則成之，省刑去罰則生之，薄其賦歛則與之，無多臺遊則樂之，靜而無苛則喜之；民失所好則害之，農失其時則敗之，有罪不赦則殺之，重賦厚歛則奪之，多作臺遊以罷民則苦之，勞擾民力則怒之，臣聞善為國者遇民如父母之愛其子，如兄之愛其弟。聞有飢寒為之哀，見其勞苦為之悲。”越王乃緩刑薄罰，省其賦歛，於是人民殷富，皆有帶甲之勇。

勾踐九年

九年正月，越王召五大夫而告之曰：“昔者越國遁棄宗廟，身為窮虜，恥聞天下，辱流諸侯。今寡人念吳，猶躄者不忘走，盲者不忘視。孤未知策謀，惟大夫誨之。”

扶同曰：“昔者亡國流民，天下莫不聞知。今欲有計，不宜前露其辭。臣聞擊鳥之動，故前俯伏，猛獸將擊，必餌毛帖伏；鷙鳥將搏，必卑飛戢翼；聖人將動，必順辭和眾。聖人之謀，不可見其象，不可知其情。臨事而伐，故前無剽過之兵，後無伏襲之患。今大王臨敵破吳，宜損少辭，無令泄也。臣聞吳王兵彊於齊晉，而怨結於楚。大王宜親於齊，深結於晉，陰固於楚，而厚事於吳。夫吳之誌猛，驕而自矜，必輕諸侯而淩鄰國。三國決權，還為敵國，必角勢交爭。越承其弊，因而伐之，可克也。雖五帝之兵無以過此。”

范蠡曰：“臣聞：『謀國破敵，動觀其符。』孟津之會，諸侯曰可，武王辭之。方今吳楚結讎，構怨不解，齊雖不親，外為其救；晉雖不附，猶效其義。夫內臣謀而決讎其策，鄰國通而不絕其援，斯正吳之興霸，諸侯之上尊。臣聞峻高者隤，葉茂者摧，日中則移，月滿則虧，四時不並盛，五行不俱馳，陰陽更唱，氣有盛衰。故溢堤之水，不淹其量，煽乾之火，不復其熾；水靜則無漚瀴之怒，火消則無熹毛之熱。今吳乘諸侯之威以號令於天下，不知德薄而恩淺，道狹而怨廣，權懸而智衰，力竭而威折，兵挫而軍退，士散而眾解。臣請按師整兵，待其壞敗，隨而襲之，兵不血刃，士不旋踵，吳之君臣為虜矣。臣願大王匿聲無見其動，以觀其靜。”

大夫苦成曰：“夫水能浮草木，亦能沉之；地能生萬物，亦能殺之；江海能下谿谷，亦能朝之；聖人能從眾，亦能使之。今吳承闔閭之軍制，子胥之典教，政平未虧，戰勝未敗。大夫嚭者，狂佞之人，達於策慮，輕於朝事；子胥力於戰伐，死於諫議。二人權，必有壞敗。願王虛心自匿，無示謀計，則吳可滅矣。”

大夫浩曰：“今吳君驕臣奢，民飽軍勇；外有侵境之敵，內有爭臣之震，其可攻也。”

大夫句如曰：“天有四時，人有五勝。昔湯武乘四時之利而制夏殷，桓繆據五勝之便而列六國。此乘其時而勝者也。”

王曰：“未有四時之利，五勝之便，願各就職也。”

勾踐陰謀外傳

吳越春秋勾踐陰謀外傳第九

勾踐十年

越王勾踐十年二月，越王深念遠思：侵辱於吳，蒙天祉福，得越國。
群臣教誨，各畫一策，辭合意同，勾踐敬從，其國已富。

反越五年，未聞敢死之友。或謂諸大夫愛其身、惜其軀者。乃登漸臺望觀其群臣有憂與否。相國范蠡、大夫種、句如之屬，儼然列坐，雖懷憂患，不形顏色。

越王即鳴鍾驚檄，而召群臣與之盟曰：“寡人獲辱受恥，上愧周王，下慚晉楚。幸蒙諸大夫之策，得返國修政，富民養士。而五年未聞敢死之士，雪仇之臣，柰何而有功乎？”群臣默然莫對者。越王仰天歎曰：“孤聞主憂臣辱，主辱臣死。今孤親被奴虜之厄，受囚破之恥，不能自輔，須賢任仁，然後討吳，重負諸臣，大夫何易見而難使也？”

於是計研年少官卑，列坐於後，乃舉手而趨，蹈席而前進曰：“謬哉，君王之言也！非大夫易見而難使，君王之不能使也。”

越王曰：“何謂？”

計研曰：“夫官位、財幣、金賞者，君之所輕也；操鋒履刃，艾命投死者，士之所重也。今王易財之所輕，而責士之所重，何其殆哉？”

於是越王默然不悅，面有愧色，即辭群臣，進計研而問曰：“孤之所得士心者何等？”

計研對曰：“夫君，人尊其仁義者，治之門也。士民者，君之根也。開門固根，莫如正身。正身之道，謹左右。左右者，君之所以盛衰者也。願王明選左右，得賢而已。昔太公九聲而足磻溪之餓人也，西伯任之而王；管仲，魯之亡囚，有貪分之毀，齊桓得之而霸。故傳曰：『失士者亡，得士者昌。』願王審於左右，何患群臣之不使也？”

越王曰：“吾使賢任能，各殊其事，孤虛心高望，冀聞報復之謀，今鹹匿聲隱形，不聞其語，厥咎安在？”

計研曰：“選賢實士，各有一等，遠使以難，以效其誠；內告以匿，以知其信；與之論事，以觀其智；飲之以酒，以視其亂；指之以使，以察其能；示之以色，以別其熊。五色以設，士盡其實，人竭其智。知其智，盡實，則君臣何憂？”

越王曰：“吾以謀士效實，人盡其智，而士有未盡進辭有益寡人也。”

計研曰：“范蠡明而知內，文種遠以見外。願王請大夫種與深議，則霸王之術在矣。”

越王乃請大夫種而問曰：“吾昔日受夫子之言，自免於窮厄之地。今欲奉不羈之計，以雪吾之宿讎，何行而功乎？”

大夫種曰：“臣聞高飛之鳥，死於美食；深泉之魚，死於芳餌。今欲伐吳，必前求其所好，參其所願，然後能得其實。”

越王曰：“人之所好雖其願，何以定而制之死乎？”

大夫種曰：“夫欲報怨復讎，破吳滅敵者，有九術，君王察焉？”

越王曰：“寡人被辱懷憂，內慚朝臣，外愧諸侯，中心迷惑，精神空虛，雖有九術，安能知之？”

大夫種曰：“夫九術者。湯文得之以王，桓穆得之以霸。其攻城取邑，易於脫屣。願大王覽之。”種曰：“一曰尊天事鬼以求其福；二曰重財幣以遺其君，多貨賄以喜其臣；三曰貴糴粟槁以虛其國，利所欲以疲其民；四曰遺美女以惑其心而亂其謀；五曰遺之巧工良材，使之起宮室以盡其財；六曰遺之諛臣，使之易伐；七曰彊其諫臣，使之自殺；八曰君王國富而備利器；九曰利甲兵以承其弊。凡此九術，君王閉口無傳，守之以神，取天下不難，而況於吳乎？”

越王曰：“善。”

乃行第一術，立東郊以祭陽，名曰東皇公，立西郊以祭陰，名曰西王母。祭陵山於會稽，祀水澤於江州。事鬼神一年，國不被災。越王曰：“善哉，大夫之術！願論其餘。”

種曰：“吳王好起宮室，用工不輟。王選名山神材，奉而獻之。”

越王乃使木工三千餘人入山伐木，一年，師無所幸。作士思歸，皆有怨望之心，而歌木客之吟。一夜天生神木一雙，大二十圍，長五十尋。陽為文梓，陰為楩柟，巧工施校，制以規繩，雕治圓轉，刻削磨礱，分以丹青，錯畫文章，嬰以白璧，鏤以黃金，狀類龍蛇，文彩生光。

乃使大夫種獻之於吳王，曰：“東海役臣臣孤勾踐使臣種敢因下吏聞於左右，賴大王之力，竊為小殿，有餘材，謹再拜獻之。”

吳王大悅。

子胥諫曰：“王勿受也。昔者，桀起靈臺，紂起鹿臺，陰陽不和，寒暑不時，五榖不熟，天與其災，民虛國變，遂取滅亡。大王受之，必為越王所戮。”

吳王不聽，遂受而起姑蘇之臺。三年聚材，五年乃成，高見二百里。行路之人，道死巷哭，不絕嗟嘻之聲：民疲士苦，人不聊生。

越王曰：“善哉，第二術也！”

勾踐十一年

十一年，越王深念永思，惟欲伐吳，乃請計研問曰：“吾欲伐吳，恐
不能破，早欲興師，惟問於子。”

計研對曰：“夫興師舉兵，必且內蓄五穀，實其金銀，滿其府庫，勵其甲兵。凡此四者，必察天地之氣，原於陰陽，明於孤虛，審於存亡，乃可量敵。”

越王曰：“『天地』、『存亡』，其要柰何？”

計研曰：“天地之氣，物有死生。原陰陽者，物貴賤也；明孤虛者，知會際也；審存亡者，別真偽也。”

越王曰：“何謂『死生』、『真偽』乎？”

計研曰：“春種八榖，夏長而養，秋成而聚，冬畜而藏。夫天時有生而不救種，是一死也；夏長無苗，二死也；秋成無聚，三死也；冬藏無畜，四死也。雖有堯舜之德，無如之何。夫天時有生，勸者老，作者少，反氣應數，不失厥理，一生也；留意省察，謹除苗穢，穢除苗盛，二生也；前時設備，物至則收，國無逋稅，民無失穗，三生也；倉已封塗，除陳入新，君樂臣歡，男女及信，四生也。夫陰陽者，太陰所居之歲留息，三年，貴賤見矣。夫孤虛者，謂天門地戶也。存亡者，君之道德也。”

越王曰：“何子之年少，於物之長也？”

計研曰：“有美之士，不拘長少。”

越王曰：“善哉，子之道也！”乃仰觀天文，集察緯宿，曆象四時。以下者上，虛設八倉，從陰收著，望陽出糶，筴其極計，三年五倍，越國熾富。勾踐歎曰：“吾之霸矣。善！計研之謀也。”

勾踐十二年

十二年，越王謂大夫種曰：“孤聞吳王淫而好色，惑亂沉湎，不領政
事，因此而謀，可乎？”

種曰：“可破。夫吳王淫而好色，宰嚭佞以曳心，往獻美女，其必受之。惟王選擇美女二人而進之。”越王曰：“善。”

乃使相者國中得苧蘿山鬻薪之女，曰西施、鄭旦。飾以羅榖，教以容步，習於土城，臨於都巷。三年學服而獻於吳。

乃使相國范蠡進曰：“越王勾踐竊有二遺女，越國洿下困迫，不敢稽留，謹使臣蠡獻之。大王不以鄙陋寢容，願納以供箕帚之用。”

吳王大悅，曰：“越貢二女，乃勾踐之盡忠於吳之證也。”

子胥諫曰：“不可，王勿受也。臣聞五色令人目盲，五音令人耳聾。昔桀易湯而滅，紂易文王而亡，大王受之，後必有殃。臣聞越王朝書不倦，晦誦竟夜，且聚敢死之士數萬，是人不死，必得其願；越王服誠行仁，聽諫進賢，是人不死，必成其名；越王夏被毛裘，冬禦絺綌，是人不死，必為對隙。臣聞賢士國之寶，美女國之咎：夏亡以妹喜，殷亡以妲己，周亡以褒姒。”吳王不聽，遂受其女。

越王曰：“善哉，第三術也。”

勾踐十三年

十三年，越王謂大夫種曰：“孤蒙子之術，所圖者吉，未嘗有不合也
。今欲復謀吳，柰何？”種曰：“君王自陳越國微鄙，年榖不登。願
王請糴，以入其意。天若棄吳，必許王矣。”

越乃使大夫種使吳，因宰嚭求見吳王。辭曰：“越國洿下，水旱不調，年榖不登，人民飢乏，道薦飢餒，願從大王請糴，來歲即復太倉，惟大王救其窮窘。”

吳王曰：“越王信誠守道，不懷二心，今窮歸愬，吾豈愛惜財寶，奪其所願？”

子胥諫曰：“不可。非吳有越，越必有吳。吉往則兇來。是養生寇而破國家者也。與之不為親，不與未成冤。且越有聖臣范蠡，勇以善謀，將有修飾攻戰，以伺吾間觀越王之使使來請糴者，非國貧民困而請糴也，以入吾國伺吾王間也。”

吳王曰：“寡人卑服越王而有其眾，懷其社稷以愧勾踐。勾踐氣服，為駕車，卻行馬前，諸侯莫不聞知。今吾使之歸國，奉其宗廟，復其社稷，豈敢有反吾之心乎？”

子胥曰：“臣聞：『士窮非難，抑心下人，其後有激人之色。』臣聞越王飢餓，民之困窮，可因而破也，今不用天之道，順地之理，而反輸之食，固君之命，狐雉之相戲也。夫狐卑體而雉信之，故狐得其誌而雉必死。可不慎哉？”

吳王曰：“勾踐國憂，而寡人給之以粟，恩往義來，其德昭昭，亦何憂乎？”

子胥曰：“臣聞：『狼子有野心，仇讎之人不可親。』夫虎不可餧以食，蝮蛇不恣其意。今大王捐國家之福，以饒無益之讎，棄忠臣之言，而順敵人之欲，臣必見越之破吳，豸鹿遊於姑胥之臺，荊榛蔓於宮闕。願王覽武王伐紂之事也。”

太宰嚭從旁對曰：“武王非紂王臣也？率諸侯以伐其君，雖勝殷，謂義乎？”

子胥曰：“武王即成其名矣。”

太宰嚭曰：“親戮主以為名，吾不忍也。”

子胥曰：“盜國者封侯，盜金者誅。令使武王失其理，則周何為三家之表？”

太宰嚭曰：“子胥為人臣，徒欲幹君之好，咈君之心以自稱滿，君何不知過乎？”

子胥曰：“太宰嚭固欲以求其親，前縱石室之囚，受其寶女之遺。外交敵國，內惑於君，大王察之，無為群小所侮。今大王譬若浴嬰兒，雖啼，無聽宰嚭之言。”

吳王曰：“宰嚭是。子無乃聞寡人言，非忠臣之道，類於佞諛之人？”

太宰嚭曰：“臣聞：『鄰國有急，千里馳救。』是乃王者封亡國之後，五霸輔絕滅之末者也。”

吳王乃與越粟萬石而令之曰：“寡人逆群臣之議而輸於越，年豐而歸寡人。”

大夫種曰：“臣奉使返越，歲登誠還吳貸。”

大夫種歸越，越國群臣皆稱萬歲。即以粟賞賜群臣及於萬民。

二年，越王粟稔，揀擇精粟而蒸還於吳，復還鬥斛之數，亦使大夫種歸之吳王。王得越粟長太息謂太宰嚭曰：“越地肥沃，其種甚嘉，可留使吾民植之。”於是吳種越粟，粟種殺而無生者，吳民大飢。越王曰：“彼以窮居，其可攻也？”大夫種曰：“未可，國始貧耳，忠臣尚在，天氣未見，須俟其時。”

越王又問相國范蠡曰：“孤有報復之謀，水戰則乘舟，陸行則乘輿，輿舟之利，頓於兵弩。今子為寡人謀事，莫不謬者乎？”范蠡對曰：“臣聞古之聖君，莫不習戰用兵，然行陣隊伍軍鼓之事，吉兇決在其工。今聞越有處女，出於南林，國人稱善。願王請之，立可見。”越王乃使使聘之，問以劍戟之術。

處女將北見於王，道逢一翁，自稱曰袁公。問於處女：“吾聞子善劍，願一見之。”女曰：“妾不敢有所隱，惟公試之。”於是袁公即拔箖箊竹，竹枝上枯槁，未折墮地，女即捷末。袁公操其本而刺處女。
處女應即入之，三入，因舉杖擊袁公。袁公則飛上樹，變為白猿。遂別去。

見越王，越王問曰：“夫劍之道則如之何？”女曰：“妾生深林之中，長於無人之野，無道不習，不達諸侯。竊好擊之道，誦之不休。妾非受於人也，而忽自有之。”越王曰：“其道如何？”女曰：“其道甚微而易，其意甚幽而深。道有門戶，亦有陰陽。開門閉戶，陰衰陽興。凡手戰之道，內實精神，外示安儀，見之似好婦，奪之似懼虎，布形候氣，與神俱往，杳之若日，偏如滕兔，追形逐影，光若彿仿，呼吸往來，不及法禁，縱橫逆順，直復不聞。斯道者，一人當百，百人當萬。王欲試之，其驗即見。”越王大悅，即加女號，號曰“越女。”乃命五校之隊長、高才習之，以教軍士。當此之時皆稱越女之劍。

於是范蠡復進善射者陳音。音，楚人也。越王請音而問曰：“孤聞子善射，道何所生？”

音曰：“臣，楚之鄙人，嘗步於射術，未能悉知其道。”

越王曰：“然願子一二其辭。”

音曰：“臣聞弩生於弓，弓生於彈，彈起古之孝子。”

越王曰：“孝子彈者柰何？”

音曰：“古者人民樸質，飢食鳥獸，渴飲霧露，死則裹以白茅，投於中野。孝子不忍見父母為禽獸所食，故作彈以守之，絕鳥獸之害。故歌曰：『斷竹，續竹，飛土，逐害』之謂也。於是神農皇帝弦木為弧，剡木為矢，弧矢之利，以威四方。黃帝之後，楚有弧父。弧父者，生於楚之荊山，生不見父母，為兒之時，習用弓矢，所射無脫。以其道傳於羿，羿傳逄蒙，逄蒙傳於楚琴氏，琴氏以為弓矢不足以威天下。當是之時，諸侯相伐，兵刃交錯，弓矢之威不能制服。琴氏乃橫弓著臂，施機設樞，加之以力，然後諸侯可服。琴氏傳之楚三侯，所謂句亶、鄂、章，人號麋侯、翼侯、魏侯也。自楚之三侯傳至靈王，自稱之楚累世，蓋以桃弓棘矢而備鄰國也。自靈王之後，射道分流，百家能人用莫得其正。臣前人受之於楚，五世於臣矣。臣雖不明其道，惟王試之。”

越王曰：“弩之狀何法焉？”

陳音曰：“郭為方城，守臣子也；教為人君，命所起也；牙為執法，守吏卒也；牛為中將，主內裹也；關為守禦，檢去止也；錡為侍從，聽人主也；臂為道路，通所使也；弓為將軍，主重負也；弦為軍師，禦戰士也；矢為飛客，主教使也；金為實敵，往不止也；衛為副使，正道裏也；又為受教，知可否也；縹為都尉，執左右也。敵為百死，不得駭也，鳥不及飛，獸不暇走，弩之所向，無不死也，臣之愚劣，道悉如此。”

越王曰：“願聞正射之道。”

音曰：“臣聞正射之道，道眾而微。古之聖人射，弩未發而前名其所中。臣未能如古之聖人，請悉其要。夫射之道，身若戴板，頭若激卵，左蹉，右足橫，左手若附枝，右手若抱兒，舉弩望敵，翕心咽煙，與氣俱發，得其和平，神定思去，去止分離，右手發機，左手不知，一身異教，豈況雄雌？此正射持弩之道也。”

“願聞望敵儀表，投分飛矢之道。”

音曰：“夫射之道，從分望敵，合以參連。弩有鬥石，矢有輕重，石取一兩，其數乃平，遠近高下，求之銖分。道要在斯，無有遺言。”

越王曰：“善。盡子之道，願子悉以教吾國人。”

音曰：“道出於天，事在於人，人之所習，無有不神。”

於是乃使陳音教士習射於北郊之外，三月，軍士皆能用弓弩之巧。

陳音死，越王傷之，葬於國西，號其葬所曰陳音山。

勾踐伐吳外傳

吳越春秋勾踐伐吳外傳第十

勾踐十五年

勾踐十五年，謀伐吳。謂大夫種曰：“孤用夫子之策，免於天虐之誅
，還歸於國。吾誠已說於國人，國人喜悅。而子昔日雲有天氣即來陳
之，今豈有應乎？”

種曰：“吳之所以彊者，為有子胥。今伍子胥忠諫而死，是天氣前見，亡國之證也。願君悉心盡意，以說國人。”

越王曰：“聽孤說國人之辭：寡人不知其力之不足以大國報讎，以暴露百姓之骨於中原。此則寡人之罪也。寡人誠更其術。於是乃葬死問傷，弔有憂，賀有喜，送往迎來，除民所害，然後卑事夫差，往宦士三百人於吳。吳封孤數百里之地，因約吳國父兄昆弟而誓之曰：寡人聞古之賢君，四方之民歸之若水。寡人不能為政，將率二三子夫婦以為藩輔。令壯者無娶老妻，老者無娶壯婦。女子十七未嫁，其父母有罪；丈夫二十不娶，其父母有罪。將免者以告於孤，令醫守之。生男二，貺之以壺酒、一犬，生女二，賜以壺酒、一豚。生子三人，孤以乳母；生子二人，孤與一養。長子死，三年釋吾政，季子死，三月釋吾政，必哭泣葬埋之，如吾子也。令孤子、寡婦、疾疹、貧病者納官，其子欲仕，量其居，好其衣，飽其食而簡銳之。凡四方之士來者，必朝而禮之。載飯與羹以遊國中，國中僮子戲而遇孤，孤餔而啜之施以愛，問其名。非孤飯不食，非夫人事不衣。七年不收國，民家有三年之畜。男即歌樂，女即會笑。今國之父兄日請於孤曰：『昔夫差辱吾君王於諸侯，長為天下所恥。今越國富饒，君王節儉，請可報恥。』孤辭之曰：昔者我辱也，非二三子之罪也。如寡人者，何敢勞吾國之人，以塞吾之宿讎。父兄又復請曰：『誠四封之內，盡吾君子，子報父仇，臣復君隙，豈敢有不盡力者乎？臣請復戰，以除君王之宿讎。』孤悅而許之。”

大夫種曰：“臣觀吳王得誌於齊晉，謂當遂涉吾地，以兵臨境。今疲師休卒，一年而不試，以忘於我，我不可以怠。臣當卜之於天，吳民既疲於軍，困於戰鬥，市無赤米之積，國廩空虛，其民必有移徙之心，寒就蒲贏於東海之濱。夫占，兆人事，又見於卜筮。王若起師以可會之，利犯吳之邊鄙，未可往也。吳王雖無伐我之心，亦雖動之以怒？不如詮其間，以知其意。”

越王曰：“孤不欲有征伐之心，國人請戰者三年矣，吾不得不從民人之欲。今聞大夫種諫難。”

越父兄又諫曰：“吳可伐，勝則滅其國，不勝則困其兵。吳國有成，王與之盟。功名聞於諸侯。”

王曰：“善。”於是乃大會群臣而令之曰：“有敢諫伐吳者，罪不赦。”

蠡種相謂曰：“吾諫已不合矣，然猶聽君王之令。”

越王會軍列士，而大誡眾而誓之曰：“寡人聞古之賢君，不患其眾不足，而患其誌行之少恥也。今夫差衣水犀甲者十有三萬人，不患其誌行之少恥也，而患其眾之不足。今寡人將助天威，吾不欲匹夫之小勇也，吾欲士卒進則思賞，退則避刑。”於是越民父勉其子，兄勸其弟，曰：“吳可伐也。”

越王復召范蠡謂曰：“吳已殺子胥，道諛者眾。吾國之民，又勸孤伐吳。其可伐乎？”范蠡曰：“未可，須明年之春，然後可耳。”王曰：“何也？”范蠡曰：“臣觀吳王北會諸侯於黃池，精兵從王，國中空虛，老弱在後，太子留守。兵始出境未遠，聞越掩其空虛，兵還不難也。不如來春。”

其夏六月丙子，勾踐復問，范蠡曰：“可伐矣。”乃發習流二千人，俊士四萬，君子六千，諸禦千人。以乙酉與吳戰，丙戌遂虜殺太子，丁亥入吳，焚姑胥臺。吳告急於夫差，夫差方會諸侯於黃池，恐天下聞之，即密不令洩。已盟黃池，乃使人請成於越。勾踐自度未能滅，乃與吳平。

勾踐二十一年

二十一年七月，越王復悉國中士卒伐吳，會楚使申包胥聘於越。越王
乃問包胥曰：“吳可伐耶？”申包胥曰：“臣鄙於策謀，未足以卜。
”越王曰：“吳為不道，殘我社稷，夷吾宗廟以為平原，使不得血食。吾欲與之僥天之中惟是輿馬、兵革、卒伍既具，無以行之。誠聞於戰何以為可？”申包胥曰：“臣愚不能知。”越王固問，包胥乃曰：“夫吳良國也，傳賢於諸侯。敢問君王之所戰者何？”越王曰：“在孤之側者，飲酒食肉未嘗不分，孤之飲食不致其味，聽樂不盡其聲，求以報吳。願以此戰。”包胥曰：“善則善矣，未可以戰。”越王曰：“越國之中，吾慱愛以子之，忠惠以養之，吾今修寬刑，欲民所欲，去民所惡，稱其善，掩其惡，求以報吳。願以此戰。”包胥曰：“
善則善矣，未可以戰。”王曰：“越國之中，富者吾安之，貧者吾予之，救其不足，損其有餘，使貧富不失其利，求以報吳。願以此戰。”包胥曰：“善則善矣，未可以戰。”王曰：“邦國南則距楚西則薄晉，北則望齊，春秋奉幣、玉、帛、子女以貢獻焉，未嘗敢絕，求以報吳。願以此戰。”包胥曰：“善哉，無以加斯矣，猶未可戰。夫戰之道，知為之始，以仁次之，以勇斷之。君將不知，即無權變之謀，以別眾寡之數；不仁則不得與三軍同飢寒之節，齊苦樂之喜；不勇則不能斷去就之疑，決可否之議。”於是越王曰：“敬從命矣。”

冬，十月，越王乃請八大夫曰：“昔吳為不道，殘我宗廟，夷我社稷以為平原，使不血食。吾欲僥天之中，兵革既具，無所以行之。吾問於申包胥，即已命孤矣，敢告諸大夫如何？”

大夫曳庸曰：“審賞則可戰也。審其賞，明其信，無功不及，有功必加，則士卒不怠。”王曰：“聖哉！”

大夫苦成曰：“審罰則可戰。審罰則士卒望而畏之，不敢違命。”王曰：“勇哉！”

大夫文種曰：“審物則可戰。審物則別是非，是非明察，人莫能惑。”王曰：“辯哉！”

大夫范蠡曰：“審備則可戰。審備慎守以待不虞，備設守固，必可應難。”王曰：“慎哉！”

大夫臯如曰：“審聲則可戰。審於聲音，以別清濁。清濁者，謂吾國君名聞於周室，令諸侯不怨於外。”王曰：“得哉！”

大夫扶同曰：“廣恩知分則可戰。廣恩以慱施，知分而不外。”王曰：“神哉！”

大夫計研曰：“候天察地，參應其變則可戰。天變地應，人道便利，三者前見則可。”王曰：“明哉！”

於是勾踐乃退齋而命國人曰：“吾將有不虞之議，自近及遠，無不聞者。”乃復命有司與國人曰：“承命有賞皆造國門之期，有不從命者，吾將有顯戮。”勾踐恐民不信，使以征不義聞於周室，令諸侯不怨於外。令國中曰：“五日之內則吾良人矣，過五日之外，則非吾之民也，又將加之以誅。”

教令既行，乃入命於夫人。王背屏，夫人向屏而立。王曰：“自今日之後，內政無出，外政無入，各守其職，以盡其信。內中辱者則是子，境外千里辱者則是子也。吾見子於是，以為明誡矣。”王出宮，夫人送王不過屏，王因反闔其門，填之以土。夫人去笄，側席而坐，安心無容，三月不掃。

王出則復背垣而立，大夫向垣而敬，王乃令大夫曰：“食士不均，地壤不修，使孤有辱於國，是子之罪；臨敵不戰，軍士不死，有辱於諸侯，功隳於天下，是孤之責。自今以往，內政無出，外政無入，吾固誡子。”大夫：“敬受命矣。”王乃出，大夫送出垣，反闔外宮之門，填之以土。大夫側席而坐，不禦五味，不答所勸。

勾踐有命於夫人、大夫曰：“國有守禦。”

乃坐露壇之上，列鼓而鳴之。軍行成陣，即斬有罪者三人以徇於軍，令曰：“不從吾令者，如斯矣！”

明日徙軍於郊，斬有罪者三人徇之於軍，令曰：“不從吾令者，如斯矣！”

王乃令國中不行者，與之訣而告之曰：“爾安土守職，吾方往征討我宗廟之讎，以謝於二三子。”令國人各送其子弟於郊境之上，軍士各與父兄昆弟取訣。國人悲哀，皆作離別相去之詞，曰：

“躒躁摧長恧兮，擢戟馭殳，所離不降兮，以泄我王氣蘇。三軍一飛降兮，所向皆殂。一士判死兮，而當百夫。道祐有德兮，吳卒自屠。雪我王宿恥兮，威振八都。軍伍難更兮，勢如貔貙。行行各努力兮，於乎，於乎！”於是，觀者莫不悽惻。

明日，復徙軍於境上，斬有罪者三人徇之於軍，曰：“有不從令者，如此！”

後三日，復徙軍於檇李，斬有罪者三人以徇於軍，曰：“其搖心匿行，不當敵者，如斯矣！”

勾踐乃命有司大徇軍，曰：“其有父母無昆弟者，來告我。我有大事，子離父母之養，親老之愛，赴國家之急。子在軍寇之中，父母昆弟有在疾病之地，吾視之如吾父母昆弟之疾病也；其有死亡者，吾葬埋殯送之，如吾父母昆弟之有死亡葬埋之矣。”

明日，又徇於軍，曰：“士有疾病不能隨軍從兵者，吾予其醫藥，給其麋粥，與之同食。”

明日，又徇於軍，曰：“筋力不足以勝甲兵，誌行不足以聽王命者，吾輕其重，和其任。”

明日，旋軍於江南，更陳嚴法，復誅有罪者五人徇曰：“吾愛士也，雖吾子不能過也；及其犯誅，自吾子亦不能脫也。”

恐軍士畏法不使，自謂未能得士之死力，道見蛙張腹而怒，將有戰爭之氣，即為之軾。其士卒有問於王曰：“君何為敬蛙蟲而為之軾？”勾踐曰：“吾思士卒之怒久矣，而未有稱吾意者。今蛙蟲無知之物，見敵而有怒氣，故為之軾。”於是軍士聞之，莫不懷心樂死，人致其命。

有司、將軍，大徇軍中曰：“隊各自令其部，部各自令其士：歸而不歸，處而不處，進而不進，退而不退，左而不左，右而不右，不如令者，斬！”

於是吳悉兵屯於江北，越軍於江南。越王中分其師以為左右軍，皆被兕甲又令安廣之人，佩石碣之矢，張盧生之弩。躬率君子之軍六千人，以為中陣。

明日，將戰於江。乃以黃昏令於左軍，銜枚溯江而上五里，以須吳兵。復令於右軍，銜枚踰江十里，復須吳兵。於夜半，使左軍涉江，鳴鼓，中水以待吳發。吳師聞之，中大駭，相謂曰：“今越軍分為二師，將以使攻我眾。”亦即以夜暗中分其師以圍越。越王陰使左右軍與吳望戰，以大鼓相聞；潛伏其私卒六千人，銜枚不鼓攻吳。吳師大敗。越之左右軍乃遂伐之，大敗之於囿，又敗之於郊，又敗之於津，如是三戰三北，俓至吳，圍吳於西城。

吳王大懼，夜遁。越王追奔攻吳，兵入於江陽松陵，欲入胥門，來至六七里，望吳南城，見伍子胥頭巨若車輪，目若耀電，鬚髮四張，射於十里。越軍大懼，留兵假道。即日夜半，暴風疾雨，雷奔電激，飛石揚砂，疾於弓弩。越軍壞敗，松陵卻退，兵士僵斃，人眾分解，莫能救止。范蠡、文種乃稽顙肉袒，拜謝子胥，願乞假道。子胥乃與種、蠡夢曰：“吾知越之必入吳矣，故求置吾頭於南門，以觀汝之破吳也。惟欲以窮夫差。定汝入我之國，吾心又不忍，故為風雨以還汝軍。然越之伐吳，自是天也，吾安能止哉？越如欲入，更從東門，我當為汝開道，貫城以通汝路。”於是越軍明日更從江出，入海陽，於三道之翟水，乃穿東南隅以達，越軍遂圍吳。

守一年，吳師累敗。遂棲吳王於姑胥之山。吳使王孫駱肉袒膝行而前，請成於越王，曰：“孤臣夫差，敢布腹心：異日得罪於會稽，夫差不敢逆命，得與君王結成以歸。今君王舉兵而誅孤臣，孤臣惟命是聽，意者猶以今日之姑胥，曩日之會稽也。若僥天之中，得赦其大辟，則吳願長為臣妾。”勾踐不忍其言，將許之成。范蠡曰：“會稽之事，天以越賜吳，吳不取；今天以吳賜越，越可逆命乎？且君王早朝晏罷，切齒銘骨，謀之二十餘年，豈不緣一朝之事耶？今日得而棄之，其計可乎？天與不取，還受其咎。君何忘會稽之厄乎？”勾踐曰：“
吾欲聽子言，不忍對其使者。”范蠡遂鳴鼓而進兵曰：“王已屬政於執事，使者急去，不時得罪。”吳使涕泣而去。勾踐憐之，使令入謂吳王曰：“吾置君於甬東，給君夫婦三百餘家，以沒王世，可乎？”吳王辭曰：“天降禍於吳國，不在前後，正孤之身，失滅宗廟社稷者。吳之土地、民臣，越既有之，孤老矣，不能臣王。”遂伏劍自殺。

勾踐已滅吳，乃以兵北渡江淮，與齊、晉諸侯會於徐州，致貢於周。周元王使人賜勾踐，已受命號去，還江南，以淮上地與楚，歸吳所侵宋地，與魯泗東方百里。當是之時，越兵橫行於江淮之上，諸侯畢賀，號稱霸王。

越王還於吳，當歸而問於范蠡曰：“何子言之其合於天？”范蠡曰：“此素女之道，一言即合。大王之事，王問為實，金匱之要在於上下。”越王曰：“善哉！吾不稱王其可悉乎？”蠡曰：“不可。昔吳之稱王，僭天子之號，天變於上，日為陰蝕。今君遂僭號不歸，恐天變復見。”

越王不聽，還於吳，置酒文臺，群臣為樂，乃命樂作伐吳之曲。樂師曰：“臣聞即事作操，功成作樂。君王崇德，誨化有道之國，誅無義之人，復讎還恥，威加諸侯，受霸王之功。功可象於圖畫，德可刻於金石，聲可託於絃管，名可留於竹帛。臣請引琴而鼓之。”遂作『章暢』辭曰：“屯乎！今欲伐吳可未耶？”大夫種、蠡曰：“吳殺忠臣伍子胥，今不伐吳人何須？”

大夫種進祝酒，其辭曰：“皇天祐助，我王受福。良臣集謀，我王之德。宗廟輔政，鬼神承翼。君不忘臣，臣盡其力。上天蒼蒼，不可掩塞。觴酒二升，萬福無極！”於是越王默然無言。

大夫種曰：“我王賢仁，懷道抱德。滅讎破吳，不忘返國。賞無所吝，群邪杜塞。君臣同和，福祐千億。觴酒二升，萬歲難極！”臺上群臣大悅而笑，越王面無喜色。

范蠡知勾踐愛壤土，不惜群臣之死，以其謀成國定，必復不須功而返國也。故面有憂色而不悅也。

范蠡從吳欲去，恐勾踐未返，失人臣之義，乃從入越。行，謂文種曰：“子來去矣！越王必將誅子。”種不然言。蠡復為書遺種曰：“吾聞天有四時，春生冬伐；人有盛衰，泰終必否。知進退存亡而不失其正，惟賢人乎！蠡雖不才，明知進退。高鳥已散，良弓將藏；狡兔已盡，良犬就烹。夫越王為人，長頸鳥啄，鷹視狼步。可與共患難，而不可共處樂；可與履危，不可與安。子若不去，將害於子，明矣。”文種不信其言。越王陰謀范蠡，議欲去僥倖。

勾踐二十四年

二十四年九月丁未，范蠡辭於王，曰：“臣聞主憂臣勞，主辱臣死，
義一也。今臣事大王，前則無滅未萌之端，後則無救已傾之禍。雖然
，臣終欲成君霸國，故不辭一死一生。臣竊自惟乃使於吳王之慚辱。
蠡所以不死者，誠恐讒於太宰嚭，成伍子胥之事，故不敢前死，且須
臾而生。夫恥辱之心，不可以大，流汗之愧，不可以忍。幸賴宗廟之
神靈，大王之威德，以敗為成，斯湯武克夏商而成王業者。定功雪恥，臣所以當席日久。臣請從斯辭矣。”越王惻然泣下霑衣。言曰：“
國之士大夫是子，國之人民是子，使孤寄身託號以俟命矣。今子雲去，欲將逝矣，是天之棄越而喪孤也，亦無所恃者矣。孤竊有言，公位乎，分國共之，去乎，妻子受戮。”范蠡曰：“臣聞君子俟時，計不數謀，死不被疑，內不自欺。臣既逝矣，妻子何法乎？王其勉之，臣從此辭。”乃乘扁舟，出三江，入五湖，人莫知其所適。

范蠡既去，越王愀然變色，召大夫種曰：“蠡可追乎？”種曰：“不及也。”王曰：“柰何？”種曰：“蠡去時，陰畫六，陽畫三，日前之神，莫能制者。玄武天空威行，孰敢止者？度天關，涉天梁，後入天一。前翳神光，言之者死，視之者狂。臣願大王勿復追也。蠡終不還矣。”越王乃收其妻子，封百里之地，有敢侵之者，上天所殃。於是越王乃使良工鑄金象范蠡之形，置之坐側，朝夕論政。

自是之後，計研佯狂，大夫、曳庸、扶同、臯如之徒，日益疏遠，不親於朝。大夫種內憂不朝，人或讒之於王曰：“文種棄宰相之位，而令君王霸於諸侯。今官不加增，位不益封，乃懷怨望之心，憤發於內，色變於外，故不朝耳。”異日種諫曰：“臣所以在朝而晏罷，若身疾作者，但為吳耳。今已滅之，王何憂乎？”越王默然。時魯哀公患三桓，欲因諸侯以伐之；三桓亦患哀公之怒，以故君臣作難。哀公奔陘，三桓攻哀公，公奔衛，又奔越。魯國空虛，國人悲之，來迎哀公，與之俱歸。勾踐憂文種之不圖，故不為哀公伐三桓也。

勾踐二十五年

二十五年，丙午平旦，越王召相國大夫種而問之：“吾聞知人易，自
知難。其知相國何如人也？”種曰：“哀哉！大王知臣勇也，不知臣
仁也；知臣忠也，不知臣信也。臣誠數以損聲色，滅淫樂奇說怪論，
盡言竭忠，以犯大王，逆心咈耳，必以獲罪。臣非敢愛死不言，言而
後死，昔子胥於吳矣。夫差之誅也，謂臣曰：『狡兔死，良犬烹，敵
國滅，謀臣亡。』范蠡亦有斯言。何大王問犯『玉門』之第八，臣見王誌也。”越王默然不應。大夫亦罷。

哺其耳以成人惡。其妻曰：“君賤一國之相，少王祿乎？臨食不亨，哺以惡何？妻子在側，匹夫之能自致，相國尚何望哉！無乃為貪乎？何其誌忽忽若斯？”種曰：“悲哉！子不知也。吾王既免於患難，雪恥於吳。我悉徙宅自投死亡之地，盡九術之謀，於彼為佞，在君為忠，王不察也，乃曰：『知人易，自知難。』吾答之，又無他語，是兇妖之證也。吾將復入，恐不再還，與子長訣，相求於玄冥之下。”妻曰：“何以知之？”種曰：“吾見王時，正犯玉門之第八也，辰剋其日，上賊於下，是為亂，醜必害其良。今日剋其辰，上賊下止。吾命須臾之間耳。”

越王復召相國，謂曰：“子有陰謀兵法，傾敵取國九術之策，今用三已破彊吳，其六尚在子，所願幸以餘術，為孤前王於地下謀吳之前人。”於是種仰天歎曰：“嗟乎！吾聞大恩不報，大功不還，其謂斯乎？吾悔不隨范蠡之謀，乃為越王所戮。吾不食善言，故哺以人惡。”越王遂賜文種屬盧之劍，種得劍又歎曰：“南陽之宰而為越王之擒！”自笑曰：“後百世之末，忠臣必以吾為喻矣。”遂伏劍而死。

越王葬種於國之西山，樓船之卒三千餘人，造鼎足之羨，或入三峰之下。葬七年，伍子胥從海上穿山脅而持種去，與之俱浮於海。故前潮水潘候者，伍子胥也，後重水者，大夫種也。

越王既已誅忠臣，霸於關東，從瑯邪，起觀臺，周七里，以望東海。死士八千人，戈船三百艘。居無幾，射求賢士，孔子聞之，從弟子奉先生雅琴禮樂奏於越。越王乃被唐夷之甲，帶步光之劍，杖屈盧之矛，出死士，以三百人為陣關下。孔子有頃到，越王曰：“唯，唯，夫子何以教之？”孔子曰：“丘能述五帝三王之道，故奏雅琴以獻之大王。”越王喟然歎曰：“越性脆而愚，水行山處，以船為車，以楫為馬，往若飄然，去則難從，悅兵敢死，越之常也。夫子何說而欲教之？”孔子不答，因辭而去。

越王使人如木客山取元常之喪，欲徙葬瑯邪。三穿元常之墓，墓中生熛風，飛砂石以射人，人莫能入。勾踐曰：“吾前君其不徙乎？”遂置而去。

勾踐乃使使號令齊、楚、秦、晉皆輔周室，血盟而去。秦桓公不如越王之命，勾踐乃選吳越將士西渡河以攻秦。軍士苦之，會秦怖懼，逆自引咎，越乃還軍。軍人悅樂，遂作『河梁之詩』。

曰：“渡河梁兮渡河梁，舉兵所伐攻秦王。孟冬十月多雪霜，隆寒道路誠難當。陣兵未濟秦師降，諸侯怖懼皆恐惶。聲傳海內威遠邦，稱霸穆桓齊楚莊，天下安寧壽考長。悲去歸兮何無梁。”自越滅吳，中國皆畏之。

勾踐二十六年

二十六年，越王以邾子無道而執以歸，立其太子何。冬，魯哀公以三
桓之逼來奔，越王欲為伐三桓，以諸侯大夫不用命，故不果耳。

勾踐二十七年

二十七年冬，勾踐寢疾將卒，謂太子興夷曰：“吾自禹之後，承元常
之德，蒙天靈之祐，神祗之福，從窮越之地籍，楚之前鋒，以摧吳王
之幹戈。跨江涉淮，從晉齊之地，功德巍巍。自致於斯，其可不誡乎？夫霸者之後，難以久立，其慎之哉！”遂卒。

興夷即位一年卒，子翁；翁卒，子不揚；不揚卒，子無彊；彊卒，子玉；玉卒，子尊；尊卒，子親。自勾踐至於親，其歷八主，皆稱霸，積年二百二十四年，親眾皆失，而去瑯邪，徙於吳矣。

自黃帝至少康十世，自禹受禪至少康即位六世，為一百四十四年，少康去顓頊即位，四百二十四年。

黃帝→昌意→顓頊→鯀→禹→啟→太康→仲廬→相→少康→無余→
無壬（去無余十世）→無擇→夫譚→元常→勾踐→興夷→不壽→不揚→無彊→魯穆柳有幽公為名，王侯自稱為君→尊→親，失瑯邪，為楚所滅。

勾踐至王親，歷八主，格霸二百二十四年。從無余越國始封，至餘善返越國空滅，凡一千九百二十二年。

大德十年歲在丙午三月音註
越六月書成刊板十二月畢工

佚文

吳越春秋佚文 顧觀光輯錄 張覺校注

1堯聽四岳之言，用鯀修水。鯀曰：「帝遭天災，厥黎不康。」乃築城造郭，以為國固。〔《初學記》廿四，《御覽》百九十三。覺案：《初學記》卷二十四「修」作「脩」、「國固」作「固國」《太平御覽》卷一百九十三「帝」下有「之」，「不」作「及」。〕

2鯀築城以衛君，造郭以居人〔《初學記》作「守民」〕。此城郭之始也。〔同上〕

3楚王召風胡子而告之曰：「寡人聞吳有干將，越有歐冶，寡人欲因子請此二人作劍，可乎？」風胡子曰：「可。」為〔覺案：「為」為「乃」之誤〕往見二人，作劍，一曰龍淵，二曰太阿。〔《史記．蘇秦列傳》集解〕

4闔闆死〔覺案：《吳郡志》卷三十九引無「死」字，卷十六引有「死」字〕，葬于國西北，名〔覺案：《吳郡志》無「名」字〕虎丘〔案：「丘」原避清諱作「邱」。下同。〕。穿土為川〔《吳郡志》誤作「山」〕，積壤為丘，發五郡之士〔《藝文》「郡」作「都」〕十萬人共治千里，使象摙土鑿池〔《寰宇記》九十一引作「楗土臨湖」。覺案：《藝文類聚》「鑿池」作「冢池」〕，四周水深徵餘，銅椁三重，澒水銀為池〔《藝文》「澒」作「傾」〕，池廣六十步，黃金珠玉為鳧雁，扁渚〔覺案：《藝文類聚》卷八、《吳郡志》卷三十九「渚」「「諸」〕之劍、魚腸三千在焉。葬之已〔覺案：《吳郡志》卷三十九無「已」〕三日，金精上揚為白虎，據墳，故曰虎丘。〔《藝文》八、《吳郡志》三十九。覺案：《北堂書鈔》卷九十四：「《吳越春秋》云：虎丘者，吳闔闆墓。夜，桐椁三重，金鳧玉鼠、魚腸之劍皆送葬焉。金精上出，化為白虎，據墳，故曰虎丘。」又，陸廣微《吳地記》也節引此文。參見下條。〕

5虎丘者，吳王闔闆墓也。下池廣六十步，深一丈五尺，銅棺三重，中池廣六尺〔《御覽》八百十二引：「中澒池廣六丈」。覺案：《御覽》卷八百十二「池」作「地」〕，金雁玉鳧、魚腸之劍以送焉〔此句又見《書鈔》九十四。覺案：與此文稍異，見上〕。取土臨海潮千萬人築治之。〔《御覽》五百五十八。此即上條之文而引者互有刪節，不可強合為一，故兩存之。覺案：《御覽》卷五百五十八「五」下「尺」字作「赤」，「銅棺」作「銅椁」，「魚腸」上有「諸腸」，「土」作「士」，「治之」下有「以葬後，金精上地為白虎，據墳，故以為虎丘」。〕

6越王既栖會稽，范蠡等曰：「臣竊見會稽之山〔覺案：《說郛》「山」作「上」〕有魚池，上下二處，水中有三江四瀆之流、九谿六谷〔覺案：《說郛》「谷」作「合」〕之廣。上池宜于君王，下池宜于臣民。畜魚三年，其利可以致千萬，越國當富盈。」〔《藝文》九十六，《御覽》九百三十五，《事類賦注》廿九。覺案：《說郛》爸二也引此文，但稍略。《御覽》、《事類賦注》「臣民」作「民臣」。〕

7吳亡後，越浮西施于江，令隨鴟夷以終。〔《修文御覽》引，見《繹史》九十六〕

8越王平吳後，立賀臺于越。〔《初學記》廿四〕

9文種者，本楚南郢人也〔此上依《文選．豪士賦序》注補〕。大夫種姓文名種，字子禽〔《文選》注名少禽。覺案：《文選》注引作「字少禽」〕。荊平王時為宛令，之三戶之里，范蠡從犬竇蹲而吠之，從吏恐文種慚，令人引衣而鄣之。文種曰：「無鄣也。吾聞犬之所吠者人，今吾到此，有聖人之氣，行而求之，來至於此。且人身而犬吠者，謂我是人也。」乃下車拜，蠡不為禮。〔《史記．越世家》正義〕

10蠡字少伯，乃楚宛三戶人也。〔同上〕

11文种，荆平王时为宛令，不治官职，有若狂颠，惟叹咲也。〔《抄本书钞》七十八。觉按：今本《北堂书钞》卷七十八也引以上21字，“咲”作笑。〕

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Source Colophon

The Chinese text follows the Chinese Wikisource transcription of the Spring and Autumn Annals of Wu and Yue (articles 吳越春秋/吳太伯傳, 吳越春秋/吳王壽夢傳, 吳越春秋/王僚使公子光傳, 吳越春秋/闔閭內傳, 吳越春秋/夫差內傳, 吳越春秋/越王無余外傳, 吳越春秋/勾踐入臣外傳, 吳越春秋/勾踐歸國外傳, 吳越春秋/勾踐陰謀外傳, 吳越春秋/勾踐伐吳外傳, 吳越春秋/佚文, revisions of 16 January 2018 to 25 October 2023), inspected from a witness copy captured on 22 August 2026. Chinese Wikisource transcriptions are published under CC BY-SA 4.0 and the GFDL; the text itself is ancient and in the public domain. The wiki header, navigation links, license templates, and modern contributors' footnotes have been removed; the text is otherwise complete and unaltered.

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