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A Model of A Discourse on Yue Yi (臨 《樂毅論》)
58 X 200cm
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A Model of A Discourse on Yue Yi (臨 《樂毅論》)
58 X 200cm in Standard Script (楷書)
Remarks
(I)
A Discourse on Yue Yi (《樂毅論》) was composed by Xiahou Xuan (夏侯玄, 209-254 AD), a statesman and scholar of Cao Wei (曹魏) (1). In 348 AD, Wang Xizhi (王羲之, 303-361 AD), one of the greatest calligraphers of all time, transcribed Xiahou's text in the small standard script (2). This transcription has since been widely recognized as a Classical Chinese Calligraphy Masterpiece (法書) (3). Unfortunately, Wang's original work is long lost (4). My calligraphy above is based on a model by Chu Suiliang (褚遂良, 596-658 AD) found in the Kuai Xue Tang's Book of Calligraphy Masterpieces (《快雪堂法帖》) kept by Taiwan's National Palace Museum (5).
(II)
This masterpiece has always been held in the highest regard. Sui dynasty's Monk Zhiyong (釋智永, ?-? AD) proclaimed it as "the best amongst all standard scripts (正書第一)" (6), while Tang dynasty's Chu Suiliang (褚遂良, 596-658 AD) described it as "having brushstroke manners that were fantastically wonderful and completely detailed the rules of the standard script (筆勢精妙, 備盡楷則)" (7). Qing dynasty's Qian Yong (錢泳, 1759-1844 AD) declared it was "the founder of the way of the standard script (楷法之祖)" (8). It is thus not surprising that Wang gifted this masterpiece to his son, Wang Xianzhi (王獻之, 344-386 AD), to teach him the standard script (9).
(III)
While Wang's exemplary calligraphy is undoubtedly eye-catching, one should not overlook the words in this masterpiece. Authored by scholar Xiahou Xuan (夏侯玄), the textual content offered the reason why Yue Yi (樂毅, 300 – 260 BC) of the Yan State (燕國) was reluctant to swiftly subjugate Jimo (即墨) and Ju (莒) after his decisive victory in the Battle of Jixi (濟西之戰, 284 BC) against the tyrannous Ci State (齊國) (10).
Xiahou argued that Yue chose not to overpower the two cities because Yue was upholding the moral principle of "not applying only might to eliminate a tyranny (除暴不以威力)". Furthermore, Xiahou contended that the resulting bloodbaths would be detrimental to Yue's righteous cause, as Yue's army would be "replacing tyranny by indulging brutality (縱暴易亂)" (11), which would cause much "fear and apprehension amongst the neighbouring states (鄰國望之, 其猶豺虎)". Ultimately, Xiaohou asserted, Yue centred his strategy on "showing benevolence far and wide (仁心著於遐邇)" (12) instead of "selfish gains (貪以成私)" derived from the glory of quickly annexing the two cities.
As Confucius once described, a noble soul always puts morals before material benefits:
"君子喻於義，小人喻於利." (13)"Honourable individuals are well-versed in moral righteousness, while dishonourable individuals are well-versed in material benefits."(translated by KS Vincent Poon)
Yue Yi was indeed truly living by those words.
KS Vincent Poon, June 2025
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(1) 陳壽,《三國志》, 魏志 Vol. 9, 夏侯尚傳. Taipei: 中華書局, 1968, pp.21b-27a.
(2) 劉正成,《中國書法鑒賞大辭典》. Beijing: 大地出版社, 1989, p.166.
(3) Ibid..
(4) Ibid..
(5) 帖今藏國立故宮博物院.
(6) As in footnote (3).
(7) Ibid..
(8) Ibid..
(9) 張懷瓘,《書斷》Vol.2.《歷代書法論文選》. Shanghai: 上海書畫出版社, 1979, p181.
(10) 司馬遷,《史記》Vol.80, 樂毅列傳. Hong Kong: 廣智書局, publication year unknown, Book 5, p.17.
(11) "亂" here means "tyranny (橫暴無道)", as in《管子•君臣下》："爲人君者, 倍道棄法而好行私謂之亂." See《漢語大詞典》. Shanghai: 上海辭書出版社, 2008, p.797.
(12) "著" here means "show (顯著)", as in《禮記•樂記》："好惡著則賢不肖別矣." Ibid., p.429.
(13) 《論語∙里仁》. See 朱熹,《四書集註》. Hong Kong: 太平書局, 1968 , p.23.