Like “The Ivory Couch,” the relationship between master and retainer is at the heart of “The Bead-Stringer’s Advice.” The master in question, the king of Ch’i, sees his most successful general, T’ien Tan, as a potential usurper. His fears turn to outrage and anger when T’ien Tan is kind to a poor old man, an act the king interprets as a clear proof that T’ien Tan intends to gain the support of the people for a takeover bid. A bead-stringer overhears the king’s angry outburst and offers the king advice on how to neutralize T’ien Tan, while gaining a reputation for virtue for himself. As you read the story, ask yourself why the king is so concerned about how he and T’ien Tan are perceived by the people of Ch’i. What does the story tell you about the relationship between public opinion and political power in Warring States China?

When Yen attacked Ch’i and Ch’i fell, King Min fled to Chü where he was killed by Nao Ch’ih. All during the time T’ien Tan held the little town of Chi-mo, defeated the troops of Yen, and retook all the fortifications of Ch’i, the future King Hsiang — even as Ch’i’s heir apparent — had shown his ungenerous nature toward T’ien Tan. When Ch’i had finally overcome Yen, Hsiang suspected T’ien Tan would take the throne (as did the populace of Ch’i). Even after Hsiang was raised and T’ien Tan became his minister, he remained suspicious. One day they came upon an old man who had become so chilled while fording the Tzu River that he could not walk after he left the stream and was sitting helplessly on the sand. T’ien Tan saw how cold the old man was and wished one of his retinue to share a garment with him. Since none had any to spare, T’ien Tan undid his own fur cloak and wrapped it around the old man.

King Hsiang hated Tan for this and once cried aloud: “Would T’ien Tan do such things if he did not intend to take my kingdom from me? I must have a plan to use against him now or I will be too late!” He looked about for someone to advise him but there was no one save a man stringing beads below the balcony upon which the king stood.

“Did you hear what I just said?” the king asked him.

“I did.”

“What do you think I should do about it?” asked the king again.

“If I were Your Majesty I should use him to make myself appear good.”

“How?”

“You should praise the goodness of T’ien Tan,” replied the other. “You should issue a statement: ‘When we are concerned over famine among our people, Tan receives and feeds them. When we grieve that our people are cold, Tan takes off his own cloak to clothe them. When we are troubled over our people, Tan is troubled. In gauging his ruler’s intentions, none is the equal of Tan, and we honor him.’ Thus will Tan’s virtues become the king’s virtues.”

“Good,” replied the king. He presented Tan with beeves and wine and praised his actions.

Several days later the bead-worker again met with the king: “When next you hold court, summon T’ien Tan and bow to him and praise him in the audience hall. Then command all your officers to seek out among the people any who may be cold or hungry to take them in and give them grain. After this the king may dispatch men to listen in every hamlet. They will hear each cottager say when he speaks to his neighbor, ‘T’ien Tan’s love for his people is after all only carrying out the king’s grace.’”

Source: J. I. Crump, Legends of the Warring States: Persuasions, Romances, and Stories from Chan-kuo Ts’e, vol. 83, Michigan Monographs in Chinese Studies (Ann Arbor: University of Michigan, 1998), pp. 156–157. Used by permission.

Questions to Consider