Robber Chê

[Spurious.]

[Not authentic.]

Confucius was on terms of friendship with Liu Hsia Chi, whose younger brother was known as "Robber Chê."¹

Confucius was friends with Liu Hsia Chi, whose younger brother was known as "Robber Chê."¹

Robber Chê had a band of followers nine thousand strong. He ravaged the whole empire, plundering the various nobles and breaking into people's houses. He drove off oxen and horses. He stole men's wives and daughters. Family ties put no limit to his greed. He had no respect for parents nor for brothers. He neglected the worship of his ancestors. Wherever he passed, the greater States flew to arms, the smaller ones to places of safety. All the people were sore distressed.

Robber Chê had a band of nine thousand followers. He ravaged the whole empire, plundering the nobles and breaking into people’s houses. He drove off oxen and horses. He stole men’s wives and daughters. Even family ties did not limit his greed. He had no respect for parents or brothers. He neglected the worship of his ancestors. Wherever he went, the larger states took up arms, while the smaller ones fled to safety. All the people were deeply distressed.

"A father," said Confucius to Liu Hsia Chi, "should surely be able to admonish his son; an elder brother to teach his younger brother. If this be not so, there is an end of the value attached to these relationships.

"A father," Confucius said to Liu Hsia Chi, "should surely be able to correct his son. An older brother should be able to teach his younger brother. If not, these relationships have no value.

"Now you, Sir, are one of the scholars of the age, while your younger brother is the Robber Chê, the scourge of the empire. You are unable to teach him, and I blush for you. Let me go and have a talk with him on your behalf."

"Sir, you are one of the great scholars of our time. Yet your younger brother is the Robber Chê, the scourge of the empire. You cannot teach him, and I am ashamed for you. Let me go and talk to him on your behalf."

"As to what you say, Sir, about fathers and elder brothers," answered Liu Hsia Chi, "if the son will not listen to his father, nor the younger brother to his elder brother, what becomes of your arguments then?

"Sir, you speak of fathers and older brothers," Liu Hsia Chi replied. "But what happens to your arguments if a son won't listen to his father, or a younger brother to his older brother?

"Besides, Chê's passions are like a bubbling spring. His thoughts are like a whirlwind. He is strong enough to defy all foes. He can argue until wrong becomes right. If you follow his inclinations, he is pleased. If you oppose them he is angry. He is free with the language of abuse. Do not go near him."

“Besides, Chê’s passions are like a bubbling spring. His thoughts are like a whirlwind. He is strong enough to defy all enemies. He can argue until wrong seems right. If you go along with what he wants, he is pleased. If you oppose him, he gets angry. He is quick to hurl insults. Do not go near him.”

Confucius paid no attention to this advice; but with Yen Hui as charioteer and Tzŭ Kung on his right, went off to see Robber Chê.

Confucius ignored this advice, but went to see Robber Chê. Yen Hui drove the chariot, and Tzŭ Kung rode on Confucius's right.

The latter had just encamped to the south of T'ai-shan, and was engaged in devouring a dish of minced human liver. Confucius alighted from his chariot, and advancing addressed the doorkeeper as follows:—

The latter had just set up camp south of T'ai-shan and was eating a dish of minced human liver. Confucius stepped down from his chariot, approached the doorkeeper, and said:

"I am Confucius of the Lu State. I have heard of the high character of your captain."

"I am Confucius from the State of Lu. I have heard of your captain's noble character."

He then twice respectfully saluted the doorkeeper, who went in to announce his arrival.

He then respectfully greeted the doorkeeper twice. The doorkeeper went inside to announce his arrival.

When Robber Chê heard who it was, he was furious. His eyes glared like stars. His hair raised his cap from his head as he cried out, "What! that crafty scoundrel Confucius of Lu? Go, tell him from me that he is a mere word-mongerer. That he talks nonsense about Wên Wang and Wu Wang. That he wears an extravagant cap, with a thong from the side of a dead ox. That what he says is mostly rhodomontade. That he consumes where he does not sow, and wears clothes he does not weave. That his lips patter and his tongue wags. That his rights and wrongs are of his own coining, whereby he throws dust in the eyes of rulers and prevents the scholars of the empire from reverting to the original source of all things.²

When Robber Chê heard who it was, he was furious. His eyes blazed like stars. His hair stood on end and lifted his cap off his head. He cried out, "What! That crafty scoundrel Confucius of Lu? Go and tell him he is just a peddler of words. He talks nonsense about Wên Wang and Wu Wang. He wears a fancy cap with a strap made from a dead ox. Most of what he says is boastful nonsense. He eats food he does not grow and wears clothes he does not weave. His lips chatter and his tongue wags. He makes up his own ideas of right and wrong. With these, he deceives rulers and keeps the scholars of the empire from returning to the original source of all things.²

That he makes a great stir about filial piety and brotherly love, glad enough himself to secure some fat fief or post of power. Tell him that he deserves the worst, and that if he does not take himself off his liver shall be in my morning stew."

That he makes a great fuss about devotion to parents and love for siblings, while gladly seeking a rich estate or a position of power for himself. Tell him he deserves the worst. Tell him that if he doesn't leave, his liver will be in my morning stew."

But Confucius sent in again, saying, "I am a friend of Liu Hsia Chi. I am anxious to set eyes upon your captain's shoe-strings."³

But Confucius sent another message, saying, "I am a friend of Liu Hsia Chi. I am eager to see your captain's shoelaces."³

When the doorkeeper gave this second message, Robber Chê said, "Bring him before me!" Thereupon Confucius hurried in, and avoiding the place of honour stepped back and made two obeisances.

When the doorkeeper delivered the second message, Robber Chê said, "Bring him to me!" Confucius hurried in, avoided the place of honor, stepped back, and bowed twice.

Robber Chê, flaming with anger, straddled out his two legs, and laying his hand upon his sword glared at Confucius and roaring like a tigress with young, said, "Ch'iu! come here. If what you say suits my ideas, you will live. Otherwise you will die."

Robber Chê was furious. He spread his legs, put his hand on his sword, and glared at Confucius. Roaring like a tigress with cubs, he said, "Ch'iu! Come here. If what you say suits my ideas, you will live. Otherwise, you will die."

"I have heard," replied Confucius, "that the world contains three classes of virtue. To grow up tall, of a beauty without compare, and thus to be the idol of young and old, of noble and lowly alike,—this is the highest class. To be possessed of wisdom which embraces the universe and can explain all things,—this is the middle class. To be possessed of courage which will stand test and gather followers around,—this is the lowest class.

"I have heard," Confucius replied, "that there are three kinds of virtue in the world. The highest is to grow tall and so beautiful that everyone admires you, young and old, noble and common alike. The middle kind is to have wisdom that embraces the universe and can explain all things. The lowest is to have courage that stands up to testing and draws followers around you.

"Now any man whose virtue belongs to either of these classes is fit to occupy the place and title of ruler. But you, Captain, unite all three in yourself. You are eight feet two in height. Your expression is very bright. Your lips are like vermilion. Your teeth like a row of shells. Your voice is like a beautiful bell;—yet you are known as Robber Chê. Captain, I blush for you.

"Now, any man whose virtue belongs to either of these classes is fit to hold the position and title of ruler. But you, Captain, possess all three. You are eight feet two inches tall. Your expression is very bright. Your lips are as red as vermilion. Your teeth are like a row of shells. Your voice is like a beautiful bell. Yet you are known as Robber Chê. Captain, I blush for you.

"Captain, if you will hearken to me I will go south for you to Wu and Yüeh, north to Ch'i and Lu, east to Sung and Wei, and west to Chin and Ch'u. I will have a great wall built for you of many li in extent, enclosing hamlets of many hundreds of thousands of inhabitants, over which State you shall be ruler. Your relations with the empire will enter upon a new phase. You will disband your men. You will gather your brothers around you. You will join in worship of your ancestors. Such is the behaviour of the true Sage and the man of parts, and such is what the world desires."

"Captain, if you listen to me, I will travel south for you to Wu and Yüeh, north to Ch'i and Lu, east to Sung and Wei, and west to Chin and Ch'u. I will have a great wall built for you, many li long. It will enclose villages with hundreds of thousands of inhabitants. You will rule that state. Your relations with the empire will enter a new phase. You will disband your men and gather your brothers around you. You will join them in worshipping your ancestors. This is how a true Sage and a man of ability behave, and it is what the world desires."

"Ch'iu! come here," cried Robber Chê in a great rage. "Those who are squared by offers and corrected by words are the stupid vulgar masses. The height and the beauty which you praise in me are legacies from my parents. Even though you did not praise them, do you think I should be ignorant of their existence? Besides, those who flatter to the face speak evil behind the back. Now all you have been saying about the great State and its numerous population simply means squaring me by offers as though one of the common herd. And of course it would not last.

"Ch'iu! Come here," cried Robber Chê in a great rage. "Only the stupid masses can be won over by offers and corrected by words. The height and beauty you praise in me came from my parents. Even if you did not praise them, do you think I would not know I had them? Besides, people who flatter you to your face speak ill of you behind your back. All you have said about the great State and its large population is just an offer to win me over. You treat me as if I were one of the common herd. And of course it would not last.

"There is no State bigger than the empire. Yao and Shun both got this, yet their descendants have not territory enough to insert an awl's point. T'ang and Wu Wang both sat upon the Imperial throne, yet their posterity has been obliterated from the face of the earth.⁴

"No state is larger than the empire. Yao and Shun both ruled it, yet their descendants do not have enough land to stick an awl into. T'ang and Wu Wang both sat on the imperial throne, yet their descendants have been wiped off the face of the earth.⁴

Was not this because of the very magnitude of the prize?

Wasn't this because the prize was so great?

"I have also heard that in olden times the birds and animals outnumbered man, and that the latter was obliged to seek his safety by building his domicile in trees. By day he picked up acorns and chestnuts. At night he slept upon a branch. Hence the name Nest-builders.

"I have also heard that long ago, birds and animals outnumbered humans. So people had to build homes in trees to stay safe. By day, they gathered acorns and chestnuts. At night, they slept on branches. That is why they were called Nest-builders.

"Of old, the people did not know how to make clothes. In summer they collected quantities of fuel, and in winter warmed themselves by fire. Hence the name Provident.

"Long ago, people did not know how to make clothes. In summer, they gathered large amounts of fuel. In winter, they warmed themselves by the fire. Hence the name Provident.

"In the days of Shên Nung, they lay down without caring where they were and got up without caring whither they might go. A man knew his mother but not his father. He lived among the wild deer. He tilled the ground for food. He wove cloth to cover his body. He harboured no thought of injury to others. These were the glorious results of an age of perfect virtue.

“In the days of Shên Nung, people lay down wherever they happened to be. When they got up, they did not care where they went. A man knew his mother but not his father. He lived among wild deer. He farmed the land for food. He wove cloth to cover his body. He had no thought of harming others. These were the glorious results of an age of perfect virtue.”

"The Yellow Emperor, however, could not attain to this virtue. He fought with Ch'ih Yu at Chŏ-lu, and blood flowed for a hundred li. Then came Yao and Shun with their crowd of ministers. Then T'ang who deposed his sovereign, and Wu Wang who slew Chou. After which time the strong took to oppressing the weak, the many to coercing the few. In fact, ever since T'ang and Wu Wang we have had none other than disturbers of the peace.

"The Yellow Emperor, however, could not achieve this virtue. He fought Ch'ih Yu at Chŏ-lu, and blood flowed for a hundred li. Then came Yao and Shun with their many ministers. Then came T'ang, who overthrew his ruler, and Wu Wang, who killed Chou. After that, the strong began to oppress the weak, and the many began to force the few to obey. In fact, ever since T'ang and Wu Wang, we have had nothing but troublemakers.

"And now you come forward preaching the old dogmas of Wên Wang and palming off sophistries without end, in order to teach future generations. You wear patched clothes and a narrow girdle, you talk big and act falsely, in order to deceive the rulers of the land, while all the time you yourself are aiming at wealth and power! You are the biggest thief I know of; and if the world calls me Robber Chê, it most certainly ought to call you Robber Ch'iu.

"And now you come preaching the old doctrines of Wên Wang and passing off endless false arguments to teach future generations. You wear patched clothes and a narrow belt. You talk big and act dishonestly to deceive the rulers of the land, while all along you seek wealth and power! You are the biggest thief I know. If the world calls me Robber Chê, it certainly ought to call you Robber Ch'iu.

"By fair words you enticed Tzŭ Lu to follow you. You made him doff his martial cap,⁵ and ungird his long sword, and sit a disciple at your feet. And all the world cried out that Confucius could stop violence and prevent wrong-doing. By and by, when Tzŭ Lu wished to slay the prince of Wei, but failed, and was himself hacked to pieces and exposed over the eastern gate of Wei,—that was because you had not properly instructed him.⁶

"You enticed Tzŭ Lu to follow you with flattering words. You made him take off his warrior's cap,⁵ lay down his long sword, and sit at your feet as a disciple. And all the world cried out that Confucius could stop violence and prevent wrongdoing. Later, Tzŭ Lu tried to kill the prince of Wei but failed. He himself was hacked to pieces and displayed over the eastern gate of Wei. That happened because you had not properly instructed him.⁶

"You call yourself a man of talent and a Sage forsooth! Twice you have been driven out of Lu. You were tabooed in Wei. You were a failure in Ch'i. You were surrounded by the Ch'êns and the Ts'ais. In fact, the empire won't have you anywhere. It was your teaching which brought Tzŭ Lu to his tragical end. You cannot take care, in the first place, of yourself, nor, in the second place, of others. Of what value can your doctrine be?

"You call yourself a talented man and a Sage, indeed! Twice you have been driven out of Lu. You were shunned in Wei. You failed in Ch'i. You were surrounded by the Ch'êns and the Ts'ais. In fact, nowhere in the empire will have you. Your teaching brought Tzŭ Lu to his tragic end. You cannot take care of yourself, let alone others. What value can your teaching have?

"There is none to whom mankind has accorded a higher place than to the Yellow Emperor. Yet his virtue was not complete. He fought at Chŏ-lu, and blood ran for a hundred li. Yao was not paternal.⁷

"No one has been held in higher regard by humanity than the Yellow Emperor. Yet his virtue was not complete. He fought at Chŏ-lu, and blood flowed for a hundred li. Yao was not fatherly.⁷

Shun was not filial.⁸

Shun did not honor his parents.⁸

The great Yü was deficient in one respect.⁹

The great Yü had one shortcoming.⁹

T'ang deposed his sovereign. Wu Wang vanquished Chou. Wên Wang was imprisoned at Yin-li.

T'ang overthrew his ruler. Wu Wang defeated Chou. Wên Wang was imprisoned at Yin-li.

"Now these six worthies enjoy a high reputation among men. Yet a fuller investigation shows that in each case a desire for advantage disturbed their original purity and forced it into a contrary direction. Hence the shamelessness of their deeds.

"These six respected men have a high reputation among people. Yet closer investigation shows that, in each case, a desire for advantage disturbed their original purity and turned it in the opposite direction. That is why their deeds were shameless.

"Among those whom the world calls virtuous were Poh I and Shu Ch'i. They declined the sovereignty of Ku-chu and died of starvation on Mount Shou-yang, their corpses deprived of burial.

"Among those the world calls virtuous were Poh I and Shu Ch'i. They refused to rule Ku-chu and starved to death on Mount Shou-yang. Their bodies were left unburied.

"Pao Chiao made a great show of virtue and abused the world in general. He grasped a tree and died.¹⁰

"Pao Chiao made a great show of his virtue and condemned the world in general. He held on to a tree and died.¹⁰

"Shên T'u Ti, when no heed was paid to his counsels, jumped into the river with a stone on his back and became food for fishes.¹¹

"When no one listened to Shên T'u Ti's advice, he jumped into the river with a stone on his back. The fish ate him.¹¹

"Chieh Tzŭ T'ui was truly loyal. He cut a slice from his thigh to feed Wên Wang. Afterwards, when Wên Wang turned his back upon him, he retired in anger, and grasping a tree, was burnt to death.¹²

"Chieh Tzŭ T'ui was truly loyal. He cut a slice from his thigh to feed Wên Wang. Later, Wên Wang turned his back on him. Angry, Chieh Tzŭ T'ui withdrew and was burned to death while holding a tree.¹²

"Wei Shêng made an assignation with a girl beneath a bridge. The girl did not come, and the water rose. But Wei Shêng would not leave. He grasped a buttress and died.

"Wei Shêng arranged to meet a girl beneath a bridge. The girl did not come, and the water rose. But Wei Shêng would not leave. He held on to a bridge support and died.

"These four differed in no way from dogs and pigs going about begging to be slaughtered. They all exaggerated reputation and disregarded death. They did not reflect upon their original nature and seek to preserve life into the old age allotted.

"These four were no different from dogs and pigs going around begging to be slaughtered. They all valued reputation too highly and disregarded death. They did not reflect on their original nature or try to live to their allotted old age.

"Among ministers whom the world calls loyal, none can compare with Wang Tzŭ, Pi Kan, and Wu Tzŭ Hsü. The last-mentioned drowned himself. Pi Kan was disembowelled. These two worthies are what men call loyal ministers; yet, as a matter of fact, all the world laughs at them!

"Among the ministers the world calls loyal, none can compare with Wang Tzŭ, Pi Kan, and Wu Tzŭ Hsü. Wu Tzŭ Hsü drowned himself. Pi Kan was disemboweled. People call these two worthy men loyal ministers, yet all the world laughs at them!

"Thus, from the most ancient times down to Tzŭ Hsü and Pi Kan, there have been none deserving of honour. And as to the sermon you, Ch'iu, propose to preach to me,—if it is on ghostly subjects, I shan't understand them, and if it is on human affairs, why there is nothing more to be said. I know it all already.

"From the earliest times down to Tzŭ Hsü and Pi Kan, no one has deserved honor. And as for the sermon you propose to preach to me, Ch'iu, if it concerns spirits, I won't understand it. If it concerns human affairs, there is nothing more to say. I know it all already.

"I will now tell you a few things. The lust of the eye is for beauty. The lust of the ear is for music. The lust of the palate is for flavour. The lust of ambition is for gratification. Man's greatest age is one hundred years. A medium old age is eighty years. The lowest estimate is sixty years. Take away from this the hours of sickness, disease, death, mourning, sorrow, and trouble, and there will not remain more than four or five days a month upon which a man may open his mouth to laugh. Heaven and Earth are everlasting. Sooner or later every man has to die. That which thus has a limit, as compared with that which is everlasting, is a mere flash, like the passage of some swift steed seen through a crack. And those who cannot gratify their ambition and live through their allotted span, are men who have not attained to Tao.

“I will tell you a few things. The eyes crave beauty. The ears crave music. The palate craves flavor. Ambition craves fulfillment. A person may live as long as a hundred years. An average old age is eighty years. The lowest estimate is sixty years. Take away the hours of sickness, disease, death, mourning, sorrow, and trouble. Then a person has only four or five days a month to open their mouth and laugh. Heaven and Earth last forever. Sooner or later, everyone must die. Compared with what lasts forever, a limited life is a mere flash. It is like seeing a swift horse pass through a crack. Those who cannot fulfill their ambition and live out their allotted life have not attained Tao.”

"Ch'iu! all your teachings are nothing to me. Begone! Go home! Say no more! Your doctrine is a random jargon, full of falsity and deceit. It can never preserve the original purity of man. Why discuss it further?"

"Ch'iu! All your teachings mean nothing to me. Go away! Go home! Say no more! Your doctrine is random nonsense, full of lies and deceit. It can never preserve the original purity of human beings. Why discuss it any further?"

Confucius made two obeisances and hurriedly took his leave. On mounting his chariot, he three times missed hold of the reins. His eyes were so dazed that he could see nothing. His face was ashy pale. With down-cast head he grasped the bar of his chariot, unable to find vent for his feelings.

Confucius bowed twice and hurried away. As he climbed into his chariot, he tried three times to grasp the reins and missed each time. His eyes were so dazed that he could see nothing. His face was ashen. He bowed his head and gripped the bar of his chariot, unable to express his feelings.

Arriving outside the eastern gate of Lu, he met Liu Hsia Chi, who said, "I have not seen you for some days. From the look of your equipage I should say you had been travelling. I guess now you have been to see Chê."

When he arrived outside the eastern gate of Lu, he met Liu Hsia Chi. Liu Hsia Chi said, "I haven't seen you for a few days. Judging by your traveling gear, I'd say you've been on a journey. I guess you've been to see Chê."

Confucius looked up to heaven, and replied with a sigh, "I have."

Confucius looked up at the sky and replied with a sigh, "I have."

"And did he not rebuff you," asked Liu Hsia Chi, "as I said he would?"

"And didn't he turn you away," asked Liu Hsia Chi, "as I said he would?"

"He did," said Confucius. "I am a man who has cauterized himself without being ill. I hurried away to smooth the tiger's head and comb out his beard. And I very nearly got into the tiger's mouth."

"He did," said Confucius. "I am a man who burned himself with a hot iron, even though he was not ill. I rushed off to stroke the tiger's head and comb his beard. I almost ended up in the tiger's mouth."

Tzŭ Chang asked Man Kou Tê,¹³ saying, "Why do you not practise virtue? Otherwise, it is impossible to inspire confidence. And without confidence, no place. And without place, no wealth. Thus, with a view to reputation or to wealth, duty towards one's neighbour is the true key.¹⁴

Tzŭ Chang asked Man Kou Tê,¹³ "Why don't you practice virtue? Otherwise, you cannot inspire confidence. Without confidence, you cannot gain a position. And without a position, you cannot gain wealth. So, if you seek a reputation or wealth, fulfilling your duty to others is the true key.¹⁴

If you were to discard all thoughts of reputation and wealth and attend to the cultivation of the heart, surely you would not pass one day without practising the higher virtues."

If you gave up all thoughts of reputation and wealth and focused on cultivating your heart, surely you would practice the higher virtues every day."

"Those who have no shame," replied Man Kou Tê,¹⁵ "grow rich. Those who inspire confidence make themselves conspicuous.¹⁶

"Those who have no shame," replied Man Kou Tê,¹⁵ "become rich. Those who inspire confidence draw attention to themselves.¹⁶

Reputation and wealth are mostly to be got out of shamelessness and confidence inspired. Thus, with a view to reputation or to wealth, the confidence of others is the true key.¹⁷

Reputation and wealth are mostly gained through shamelessness and by inspiring confidence. So, if you seek reputation or wealth, the real key is gaining the confidence of others.¹⁷

If you were to discard all thoughts of reputation and wealth, surely the virtuous man would then have no scope beyond himself."¹⁸

If you gave up all thoughts of reputation and wealth, surely the virtuous man would have no room to act beyond himself."¹⁸

"Of old," said Tzŭ Chang, "Chieh and Chou sat upon the Imperial throne, and the whole empire was theirs. Yet if you were now to tell any common thief that his moral qualities resembled theirs, he would resent it as an insult. By such miserable creatures are they despised."

"Long ago," said Tzŭ Chang, "Chieh and Chou sat on the imperial throne, and the whole empire belonged to them. Yet if you told any common thief today that his character resembled theirs, he would take it as an insult. Even such miserable creatures despise Chieh and Chou."

"Confucius and Mih Tzŭ, on the other hand, were poor and simple enough. Yet if you were to tell any Prime Minister of to-day that his moral qualities resembled theirs, he would flush with pride and declare you were paying him too high a compliment. So truly honourable is the man of learning.

"Confucius and Mih Tzŭ, on the other hand, were poor and lived simply enough. Yet if you told any Prime Minister today that his moral character resembled theirs, he would glow with pride. He would say you had paid him too great a compliment. Such is the true honor of a learned man.

"Thus, the power of a monarch does not necessarily make him worthy; nor do poverty and a low station necessarily make a man unworthy. The worthy and the unworthy are differentiated by the worthiness and unworthiness of their acts."

"So, a monarch's power does not necessarily make him worthy. Nor do poverty and low social standing necessarily make a man unworthy. Worthy and unworthy people are distinguished by the worthiness of their actions."

"A petty thief," replied Man Kou Tê, "is put in gaol. A great brigand becomes ruler of a State. And among the retainers of the latter, men of virtue will be found.

"A petty thief," replied Man Kou Tê, "is put in jail. A great bandit becomes the ruler of a state. And among that ruler's followers, men of virtue can be found.

"Of old, Duke Huan, named Hsiao Poh, slew his elder brother and took his sister-in-law to wife. Yet Kuan Chung became his minister.

"Long ago, Duke Huan, named Hsiao Poh, killed his older brother and married his brother's wife. Yet Kuan Chung became his minister.

"T'ien Ch'êng Tzŭ killed his prince and seized the kingdom. Yet Confucius accepted his pay.¹⁹

"T'ien Ch'êng Tzŭ killed his prince and took the kingdom. Yet Confucius accepted his pay.¹⁹

"To condemn a man in words, yet actually to take service under him,—does not this show us practice and precept directly opposed to one another?

"To condemn a man in words, yet serve under him, is that not a direct contradiction between word and deed?

"Therefore it was written, 'Who is bad? Who is good? He who succeeds is the head. He who does not succeed is the tail.'"

"So it was written, 'Who is bad? Who is good? The one who succeeds is the head. The one who fails is the tail.'"

"But if you do not practise virtue," said Tzŭ Chang, "and make no distinction between kith and kin, assign no duties to the worthy and to the unworthy, no precedence to young and old, how then are the Five Bonds and the Six Ranks to be distinguished?"²⁰

"But if you do not practice virtue," said Tzŭ Chang, "and make no distinction between family and others, assign no duties according to whether people are worthy or unworthy, and give no precedence based on age, how can the Five Bonds and the Six Ranks be distinguished?"²⁰

"Yao slew his eldest son," answered Man Kou Tê. "Shun banished his mother's brother. Was there kith and kin in that?

"Yao killed his eldest son," replied Man Kou Tê. "Shun banished his mother's brother. Did they show any regard for their own family?

"T'ang deposed Chieh. Wu Wang slew Chou. Was that the duty of the worthy towards the unworthy?

"T'ang overthrew Chieh. Wu Wang killed Chou. Was that the duty of worthy people toward unworthy people?

"Wang Chi was the legitimate heir, but Chow Kung slew his elder brother. Was that precedence of young and old?

"Wang Chi was the rightful heir, but Chow Kung killed his older brother. Was that respecting the order of age?

"The false principles of the Confucianists, the universal love of the Mihists,—do these help to distinguish the Five Bonds and the Six Ranks?

"Do the false principles of the Confucianists and the universal love of the Mihists help distinguish the Five Bonds and the Six Ranks?

"You, Sir, are all for reputation. I am all for wealth. As to which pursuit is not in accordance with principle nor in harmony with right, let us refer to the arbitration of Wu Yoh."

"You, sir, care only about reputation. I care only about wealth. Let us ask Wu Yoh to judge which pursuit goes against principle and what is right."

"The mean man," said Wu Yoh, "devotes himself to wealth. The superior man devotes himself to reputation. The moral results are different in each case. But if both would set aside their activities and devote themselves to doing nothing, the results would be the same.

"The ordinary man," said Wu Yoh, "devotes himself to wealth. The superior man devotes himself to reputation. Each pursuit has different moral results. But if both men set aside their pursuits and devoted themselves to doing nothing, the results would be the same.

"Wherefore it has been said, 'Be not a mean man. Revert to your natural self. Be not a superior man. Abide by the laws of heaven.'

"That is why people say, 'Do not be a petty person. Return to your natural self. Do not be a superior person. Follow the laws of heaven.'

"As to the straight and the crooked, view them from the standpoint of the infinite.²¹

"As for what is straight and what is crooked, see them from the perspective of the infinite.²¹

Gaze around you on all sides, until time withdraws you from the scene.

Look around you in every direction until time takes you away from the scene.

"As to the right and the wrong, hold fast to your magic circle,²² and with independent mind walk ever in the way of Tao.

"When it comes to right and wrong, hold fast to your magic circle,²² and always follow the way of Tao with an independent mind.

"Do not swerve from the path of virtue; do not bring about your own good deeds,—lest your labour be lost. Do not make for wealth; do not aim at success,—lest you cast away that which links you to God.

"Do not stray from the path of virtue or bring about your own good deeds, or your effort will be wasted. Do not pursue wealth or seek success, or you will cast away what connects you to God."

"Pi Kan was disembowelled. Tzŭ Hsü had his eyes gouged out.²³

"Pi Kan's insides were cut out. Tzŭ Hsü had his eyes gouged out.²³

Such was the fate of loyalty.

That was the fate of loyalty.

"Chih Kung bore witness against his father. Wei Shêng was drowned. Such are the misfortunes of the faithful.

"Chih Kung testified against his father. Wei Shêng drowned. These are the misfortunes of the faithful.

"Pao Chiao dried up where he stood. Shên Tzŭ would not justify himself.²⁴

"Pao Chiao dried up where he stood. Shên Tzŭ refused to defend himself.²⁴

Such are the evils of honesty.

These are the evils of honesty.

"Confucius did not visit his mother.²⁵

"Confucius did not visit his mother.²⁵

K'uang Tzŭ did not visit his father.²⁶

K'uang Tzŭ did not visit his father.²⁶

Such are the trials which come upon the upright.

These are the hardships that befall honest people.

"The above instances have been handed down to us from antiquity and are discussed in modern times. They show that men of learning emphasized their precepts by carrying them out in practice; and that consequently they paid the penalty and fell into these calamities."

"The examples above have been passed down from ancient times and are still discussed today. They show that learned men put their teachings into practice to give them emphasis. As a result, they paid the price and suffered these disasters."

Discontent asked Complacency, saying, "There is really no one who does not either aim at reputation or make for wealth. If a man is rich, others flock around him. These necessarily take a subordinate position, and consequently pay him court. And it would seem that such subordination and respect constitute a royal road to long life, comfort, and general happiness. How is it then that you, Sir, have no mind for these things? Is it that you are wanting in wit? Or is it that you are physically unable to compete, and therefore go in for being virtuous, though all the time unable to forget?"

Discontent asked Complacency, "Everyone seeks either fame or wealth. If a man is rich, others flock around him. They must take a subordinate position and therefore flatter him. It seems that having others defer to and respect you is a sure path to long life, comfort, and happiness. Why, then, sir, do you have no interest in these things? Is it because you lack intelligence? Or are you physically unable to compete, so you choose to be virtuous, though you still cannot forget fame and wealth?"

"You and your friends," replied Complacency, "regard all men as alike because they happen to be born at the same time and in the same place as yourselves. You look on us as scholars who have separated from humanity and cast off the world, and who have no guiding principle beyond poring over the records of the past and present, or indulging in the logomachy of this and that.

"You and your friends," replied Complacency, "think all people are alike because they happen to be born at the same time and place as you. You see us as scholars who have separated ourselves from humanity and rejected the world. You think we have no guiding principle beyond studying records of the past and present or arguing over this and that.

"Were we to lead the mundane lives you do, it would be at the sacrifice of the very conditions of existence. And surely thus we should be wandering far from the royal road to long life, comfort, and general happiness. The discomfort of wretchedness, the comfort of well-being, you do not refer to the body.²⁷

"If we lived the ordinary lives you do, we would sacrifice the very conditions of existence. And surely we would stray far from the sure path to long life, comfort, and general happiness. You do not attribute the discomfort of misery or the comfort of well-being to the body.²⁷

The abjectness of terror, the elation of joy, you do not refer to the mind itself. You know that such things are so, but you do not know how they are so. Wherefore, though equalling the Son of Heaven in power, and with all the empire as your personal property, you would not be free from care."

You do not attribute the depths of terror or the heights of joy to the mind itself. You know that these feelings exist, but you do not know how they arise. So, even if you had as much power as the Son of Heaven and owned the whole empire, you would still have worries."

"Wealth," replied Discontent, "is of the greatest service to a man. It enables him to do good, and to exert power, to an extent which the perfect man or the true Sage could never reach. He can borrow the courage and strength of others to make himself formidable. He can employ the wisdom and counsels of others to add clearness to his own deliberations. He can avail himself of the virtue of others and cause it to appear as his own. Without being in possession of a throne, he can wield the authority of a prince.

"Wealth," replied Discontent, "is of the greatest use to a man. It lets him do good and exercise power beyond anything the perfect man or the true Sage could achieve. He can borrow the courage and strength of others to make himself formidable. He can use their wisdom and advice to make his own thinking clearer. He can use the virtue of others and make it seem like his own. Without having a throne, he can wield the authority of a prince.

"Besides, the pleasures of music, beauty, rich food, and power, do not require to be studied before they can be appreciated by the mind; nor does the body need the example of others before it can enjoy them. We need no teacher to tell us what to like or dislike, to follow or to avoid. Such knowledge is instinctive in man. The world may condemn this view, but which of us is free from the taint?"

"Besides, we do not need to study music, beauty, rich food, or power to appreciate their pleasures. Nor does the body need to see others enjoying them before it can enjoy them. We need no teacher to tell us what to like or dislike, what to pursue or avoid. This knowledge is instinctive in humans. The world may condemn this view, but who among us is free from the taint?"

"The wise man," answered Complacency, "acts for the common weal, in pursuit of which he does not overstep due limits. Wherefore, if there is a sufficiency, he does not strive for more. He has no use for more, and accordingly does not seek it. But if there is not a sufficiency, then he seeks for more. He strives in all directions, yet does not account it greed. If there is a surplus, he declines it. Even though he refused the whole empire, he would not account it honesty. To him, honesty and greed are not conditions into which we are forced by outward circumstances, but characteristics innate in the individual. He may wield the power of the Son of Heaven, but will not employ it for the degradation of others. He may own the whole empire, yet will not use his wealth to take advantage of his fellows. But a calculation of the troubles and the anxieties inseparable therefrom, cause him to reject these as injurious to his nature, not from a desire for reputation.

“The wise man,” answered Complacency, “acts for the common good without overstepping proper limits. So if he has enough, he does not strive for more. He has no use for more, so he does not seek it. But if he does not have enough, he seeks more. He strives in every direction, yet he does not consider this greed. If he has more than enough, he refuses the surplus. Even if he refused the whole empire, he would not consider himself honest for doing so. To him, honesty and greed are not forced on us by external circumstances. They are qualities inherent in each person. He may wield the power of the Son of Heaven, but he will not use it to degrade others. He may own the whole empire, yet he will not use his wealth to take advantage of others. But he rejects such power and wealth because of the troubles and anxieties that come with them. He sees them as harmful to his nature, and does not reject them to gain a reputation.

"When Yao and Shun occupied the throne, there was peace. They did not try to be beneficent rulers. They did not inflict injury by doing good.²⁸

"When Yao and Shun ruled, there was peace. They did not try to be benevolent rulers. They did not cause harm by doing good.²⁸

"Shan Chüan and Hsü Yu both declined the proffered throne. Theirs was no empty refusal. They would not cause injury to themselves.

"Shan Chüan and Hsü Yu both turned down the throne when it was offered to them. Their refusal was not an empty gesture. They would not harm themselves.

"In all these cases, each individual adopted the profitable course in preference to the injurious course. And the world calls them virtuous, whereby they acquire a reputation at which they never aimed."

"In all these cases, each person chose the beneficial course over the harmful one. The world calls them virtuous, giving them a reputation they never sought."

"It is necessary," argued Discontent, "to cling to reputation. If all pleasures are to be denied to the body and one's energies to be concentrated upon health with a view to the prolongation of life, such life would be itself nothing more than the prolonged illness of a confirmed invalid."

"We must cling to reputation," argued Discontent. "Suppose you deny your body all pleasures and devote all your energy to staying healthy, so you can live longer. Your life would then be nothing more than the prolonged illness of a chronic invalid."

"Happiness," said Complacency, "is to be found in contentment. Too much is always a curse, most of all in wealth.

"Happiness," said Complacency, "comes from being content. Too much is always a curse, especially too much wealth.

"The ears of the wealthy man ring with sounds of sweet music. His palate is cloyed with rich meats and wine. In the pursuit of pleasure, business is forgotten. This is confusion.

"The wealthy man's ears are filled with sweet music. His palate is overwhelmed by rich food and wine. In his pursuit of pleasure, he forgets his business. This is confusion.

"He eats and drinks to excess, until his breathing is that of one carrying a heavy load up a hill. This is misery.

"He eats and drinks too much, until he breathes like someone carrying a heavy load uphill. This is misery.

"He covets money to surround himself with comforts. He covets power to vanquish rivals. But his quiet hours are darkened by diabetes and dropsy. This is disease.

"He wants money so he can live in comfort. He wants power so he can defeat his rivals. But diabetes and dropsy darken his quiet hours. This is disease.

"Even when, in his desire for wealth, he has piled up an enormous fortune, he still goes on and cannot desist. This is shame.

"Even after he has amassed an enormous fortune in his desire for wealth, he still cannot stop. This is shameful.

"Having no use for the money he has collected, he still hugs it to him and cannot bear to part with it. His heart is inflamed, and he ever seeks to add more to the pile. This is unhappiness.

"He has no use for the money he has collected, but he still clings to it and cannot bear to part with it. His heart burns with desire, and he always wants to add more to the pile. This is unhappiness.

"At home, he dreads the pest of the pilfering thief. Abroad, the danger of bandit and highwayman. So he keeps strict guard within, while never venturing alone without. This is fear.

"At home, he fears thieves. Away from home, he fears bandits and robbers. So he keeps a close watch at home and never goes out alone. This is fear.

"These six are the greatest of the world's curses. Yet such a man never bestows a thought upon them, until the hour of misfortune is at hand. Then, with his ambitions gratified, his natural powers exhausted, and nothing but wealth remaining, he would gladly obtain one day's peace, but cannot do so.

"These six are the greatest curses in the world. Yet such a man never thinks about them until disaster is near. By then, his ambitions are fulfilled, his natural powers are exhausted, and only his wealth remains. He would gladly have one day of peace, but he cannot."

"Wherefore, if reputation is not to be enjoyed and wealth is not to be secured, how pitiable it is that men should harass their minds and wear out their bodies in such pursuits!"

"So if people cannot enjoy fame or secure wealth, how sad that they torment their minds and wear out their bodies pursuing them!"