Of all the chapters in Chuang-tzŭ this is the one most remote from Taoism. But if we think of it in relation to the Yangist miscellany rather than the book as a whole, it ceases to be puzzling. Yangists, who see the preservation of life as the supreme value, would naturally disapprove of sword-fighting as a sport. This chapter is a denunciation of such duelling, pervaded throughout by disgust at the pointless shedding of blood, and exhibiting that subtle persuasive rhetoric adapted to the listener in which the Yangists take such pride.
There is one troublesome detail. Why does Chuang-tzŭ wear ‘scholar’s garb’, which ought to mark him as not Yangist or Taoist but Confucian? Perhaps the term is used generally, to contrast with martial dress without distinguishing schools, but elsewhere it refers specifically to the uniform of the Confucians.20
In former times, King Wen of Chao delighted in the sword. The swordsmen who flanked his gate as retainers were 3,000 men or more; day and night they duelled in his presence, and the dead or wounded in a single year were 100 men or more. His lust for it was untiring. It had been like this for three years, the state was in decline, the princes of other states were plotting to take advantage.
The Crown Prince K’uei was troubled, and summoned the men on his left and right.
‘Who can dissuade the King from his fancy? To the man who rids us of the swordsmen I give 1,000 in gold.’
‘Chuang-tzŭ might be able,’ they said.
Then the Crown Prince sent a man to Chuang-tzŭ with a present of 1,000 in gold. Chuang-tzŭ would not accept it, but went with the messenger to see the Crown Prince.
‘What is it that Your Highness requires of me, that you should give me 1,000 in gold?’
‘I heard that you are an illumined sage, sir, and presented it in all due respect for you to give away to your retinue. You did not accept it, so what more would I presume to say?’
‘I hear that the purpose for which Your Highness wishes to employ me is to make the King give up his greatest delight. Suppose that on the one hand I offend His Majesty by my advice, and on the other fail to satisfy Your Highness, I shall die at the hands of the executioner, and what use would I have for the gold? Suppose that on the one hand I do convince His Majesty, and on the other do satisfy Your Highness, is there anything in the whole state of Chao which would not be mine for the asking?’
‘As you please. You know our King will see no one but swordsmen.’
‘No difficulty there, I can handle a sword.’
‘Very well then. The swordsmen whom our King does see all have tousled hair bristling at the temples, tilted caps, stiff chin-straps, coats cut short at the back, glaring eyes and rough speech, that’s what pleases His Majesty. Now if you insist on seeing him in scholar’s garb, the thing is sure to go wrong from the start.’
‘Excuse me while I kit myself up as a swordsman,’ said Chuang-tzŭ.
After three days kitting himself up he went to see the Crown Prince, and then the Crown Prince went with him to see the King. The King awaited him with his naked blade drawn.
As he entered the gate of the hall, Chuang-tzŭ did not quicken his step, seeing the King he did not bow.
‘What is it you wish to tell me, now you’ve got my son to introduce you?’
‘I hear that Your Majesty delights in the sword, and it is about the sword that I have come to see you.’
‘What sort of fight can you put up with that sword of yours?’
‘My sword, if there were a man every ten feet, would keep straight on going for a thousand miles.’
The King was delighted with that.
‘Then you’re a match for anyone in the world.’
‘The master swordsman’, said Chuang-tzŭ,
‘Lays himself wide open,
Tempts you to take advantage,
Is behind in making his move,
Is ahead in striking home.
Give me an opportunity to prove myself.’
‘Enough, sir. Go to your quarters and await my command. I’ll get ready for the sport and call for you.’
Then the King matched his swordsmen against each other for seven days. When the dead or wounded were sixty or more, he picked five or six men, and had them present themselves sword in hand in the hall. Then he summoned Chuang-tzŭ.
‘Today we shall see how you measure up against my swordsmen.’
‘I have been looking forward to it for a long time.’
‘In your choice of arms which do you favour, sir, the long sword or the short?’
‘As far as I am concerned either will do. But I have three swords, which are at the service of Your Majesty. Allow me to describe them before I try them out.’
‘I am eager to hear about your three swords.’
‘I have the sword of the Son of Heaven, the sword of the prince of a state, the sword of the common man.’
‘The sword of the Son of Heaven, what is that like?’
‘The sword of the Son of Heaven has Yen Valley and Stone Wall Mountain as its point, Ch’i and Tai as its edge, Chin and Wey as its spine, Chou and Sung as its handguard, Han and Wei as its hilt. It is wrapped by the barbarians of the four borders, sheathed in the four seasons, wound round by the Sea of Po, hung at the belt of Mount Heng. It is designed in accord with the Five Phases, assessed by its punishment and bounty, drawn by means of the Yin and Yang, wielded in spring and summer, and strikes its blow in autumn and winter. This sword,
Thrust and there’s nothing ahead,
Brandish and there’s nothing above,
Press down on the hilt and there’s nothing below,
Whirl it round and there’s nothing beyond.
Up above it breaks through the floating clouds, down below it bursts through the bottom of the earth. Use this sword once and it will discipline the lords of the states, the whole empire will submit. This is the sword of the Son of Heaven.’
King Wen was amazed and lost in thought.
‘The sword of the prince of a state, what is that like?’
‘The sword of the prince of a state has clever and brave knights for its point, clean and honest knights for its edge, worthy and capable knights for its spine, loyal and wise knights for its hand-guard, dashing and heroic knights for its hilt. This sword,
Thrust and there’s nothing ahead,
Brandish and there’s nothing above,
Press down on the hilt and there’s nothing below,
Whirl it round and there’s nothing beyond.
Up above it has the round heavens as its model, takes its course from sun, moon and stars; down below it has the square earth as its model, follows the course of the four seasons. In between it harmonises the wants of the people, to bring security to the four quarters. Use this sword once, and it will be like the quake after a clap of thunder, within the four borders none will refuse to submit and obey your commands. This is the sword of the prince of a state.’
‘The sword of the common man, what is that like?’
‘The sword of the common man is to have tousled hair bristling at the temples, a tilted cap, stiff chin-strap, coat cut short at the back, have glaring eyes, be rough of speech, and duel in your presence. Up above it will chop a neck or slit a throat, down below it will burst lungs or liver. This is the sword of the common man, it is no different from cockfighting. In a single morning a man’s fated span is snapped. It is no use whatever in matters of state. Now the throne of the Son of Heaven is yours to have, yet Your Majesty prefers the sword of the common man; I venture to deplore it on behalf of Your Majesty.’
Then the King drew him up to the top of the hall. When the steward was serving dinner, the King walked three times round and round.
‘Sit down at your ease and calm your spirits, Your Majesty,’ said Chuang-tzŭ. ‘About matters of the sword I have no more to say.’
Afterwards the King did not leave the palace for three months. Back in their quarters, the swordsmen all died on their sword points.