Chi Chus Little Turtles: Chi Chu A Turtle of the Sea

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Olivier Voutier, a French naval officer, was exploring the island, with the help of the young farmer, Voutier began to dig around what were clearly ancient ruins. Within a few hours Voutier had uncovered Venus de Milo, twelve days out of Toulon the ship was anchored off the island of Melos. The marble base where the Venus de Milo originally stood still resides today on the property of his great, great nephew, Dimitri Moraitis. The Venus de Milo is a statue of a woman with an apple in her raised left hand. Even with a nose, the face was beautiful.

He was eager to acquire it, but his captain, apparently uninterested in antiquities, said there was nowhere to store it on the ship. This story however proved to be a fabrication — Voutiers drawings of the statue when it was first discovered show that its arms were already missing, news of the discovery took longer than normal to get to the French ambassador. The peasant grew tired of waiting for payment and was pressured into selling it to Nicholas Mourousi, Grand Dragoman of the Fleet, working as a translator for Sultan Mahmud II in Constantinople.

Upon arrival at the Louvre, the statue was reassembled, but the fragments of the left hand and this was a standard practice for many sculptors of the era—less visible parts of statues often were not so well finished since typically, they would be invisible to the casual observer. Katana — Historically, katana were one of the traditionally made Japanese swords that were used by the samurai of ancient and feudal Japan. The katana is characterized by its appearance, a curved, single-edged blade with a circular or squared guard.

These references to uchigatana and tsubagatana seem to indicate a different style of sword, the Mongol invasions of Japan faciliated a change in the designs of Japanese swords. Thin tachi and chokuto style blades were often unable to cut through the boiled leather armour of the Mongols, the evolution of the tachi into what would become the katana seems to have continued during the early Muromachi period.

Starting around the year , long swords signed with the signature were made. This was in response to samurai wearing their tachi in what is now called katana style, Japanese swords are traditionally worn with the signature facing away from the wearer. When a tachi was worn in the style of a katana, with the cutting edge up, the fact that swordsmiths started signing swords with a katana signature shows that some samurai of that time period had started wearing their swords in a different manner.

The rise in popularity of katana amongst samurai came about due to the nature of close-combat warfare. The quicker draw of the sword was well suited to combat where victory depended heavily on short response times, the katana further facilitated this by being worn thrust through a belt-like sash with the sharpened edge facing up. Ideally, samurai could draw the sword and strike the enemy in a single motion, previously, the curved tachi had been worn with the edge of the blade facing down and suspended from a belt. The length of the katana blade varied considerably during the course of its history, in the late 14th and early 15th centuries, katana blades tended to have lengths between 70 and 73 centimetres.

During the early 16th century, the average length dropped about 10 centimetres, by the late 16th century, the average length had increased again by about 13 centimetres, returning to approximately 73 centimetres. Only samurai could wear the daisho, it represented the social power, during the Meiji period, the samurai class was gradually disbanded, and the special privileges granted to them were taken away including the right to carry swords in public.

Skilled swordsmiths had trouble making a living during this period as Japan modernized its military, and many swordsmiths started making other items, such as equipment, tools. Nunchaku — The nunchaku is a traditional Okinawan martial arts weapon consisting of two sticks connected at one end by a short chain or rope. The two sections of the weapon are commonly made out of wood, while the link is a cord or a metal chain.

Modern-day nunchaku can be made from metal, wood, plastic or fibreglass, toy and replica versions made of polystyrene foam or plastic are also available. Possession of this weapon is illegal in countries, except for use in professional martial art schools. The exact origin of nunchuku is unclear, in modern times, nunchaku were popularized by actor and martial artist Bruce Lee and his martial arts instructor Dan Inosanto, who introduced this weapon to the actor. Another popular association in modern times is the fictional character Michelangelo of the Teenage Mutant Ninja Turtles franchise, the origin of the word nunchaku is not known.

The origin of the nunchaku is unclear, although one popular belief is that nunchaku was originally a short South-East Asian flail used to rice or soybeans. The night watch would hit the blocks of wood together to attract attention, then warn them about fires. Some propose that the association of nunchaku and other Okinawan weapons with rebellious peasants is most likely a romantic exaggeration, martial arts in Okinawa were practiced exclusively by aristocracy and serving nobles, but were prohibited among commoners.

According to Chinese folklore, nunchaku are a variation of the two section staff, ana, the hole on the kontoh of each handle for the himo to pass through—only nunchaku that are connected by himo have an ana. Himo, the rope which connects the two handles of some nunchaku, kusari, the chain which connects the two handles of some nunchaku.

Kontoh, the top of each handle, jukon-bu, the upper area of the handle. Chukon-bu, the part of the handle. Kikon-bu, the part of the handle. Kontei, the bottom of the handle, Nunchaku consist of two sections of wood connected by a cord or chain, though variants may include additional sections of wood and chain. As the most populous city in the province, the census recorded , people in the city, the Greater Vancouver area had a population of 2,, in , making it the third largest metropolitan area in Canada.

Vancouver has the highest population density in Canada with over 5, people per square kilometre. With over , residents, Vancouver municipality is the fourth most densely populated city in North America behind New York City, San Francisco, and Mexico City according to the census. In that census, Vancouver was one of the most ethnically and linguistically diverse cities in Canada, Vancouver is classed as a Beta global city. From that first enterprise, other stores and some hotels quickly appeared along the waterfront to the west, Gastown became formally laid out as a registered townsite dubbed Granville, B.

As of , Port Metro Vancouver is the third largest port by tonnage in the Americas, 27th in the world, the busiest and largest in Canada, and the most diversified port in North America. While forestry remains its largest industry, Vancouver is well known as an urban centre surrounded by nature, archaeological records indicate the presence of Aboriginal people in the Vancouver area from 8, to 10, years ago.

The city is located in the territories of the Squamish, Musqueam.


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They had villages in various parts of present-day Vancouver, such as Stanley Park, False Creek, Kitsilano, Point Grey, the city takes its name from George Vancouver, who explored the inner harbour of Burrard Inlet in and gave various places British names. The explorer and North West Company trader Simon Fraser and his became the first known Europeans to set foot on the site of the present-day city. In , they travelled from the east down the Fraser River, perhaps as far as Point Grey.

The Fraser Gold Rush of brought over 25, men, mainly from California, to nearby New Westminster on the Fraser River, on their way to the Fraser Canyon, a sawmill established at Moodyville in , began the citys long relationship with logging. It was quickly followed by mills owned by Captain Edward Stamp on the shore of the inlet. This mill, known as the Hastings Mill, became the nucleus around which Vancouver formed, the mills central role in the city waned after the arrival of the Canadian Pacific Railway in the s.

It nevertheless remained important to the economy until it closed in the s. The settlement which came to be called Gastown grew up quickly around the original makeshift tavern established by Gassy Jack Deighton in on the edge of the Hastings Mill property. British Columbia — British Columbia is the westernmost province of Canada, with a population of more than four million people located between the Pacific Ocean and the Rocky Mountains. British Columbia is also a component of the Pacific Northwest and the Cascadia bioregion, along with the U. Port Moody is named after him, in , Vancouver Island became part of the colony of British Columbia, and Victoria became the united colonys capital.

In , British Columbia became the province of Canada. Its Latin motto is Splendor sine occasu, the capital of British Columbia remains Victoria, the fifteenth-largest metropolitan region in Canada, named for the Queen who created the original European colonies. The largest city is Vancouver, the third-largest metropolitan area in Canada, the largest in Western Canada, in October , British Columbia had an estimated population of 4,, British Columbia evolved from British possessions that were established in what is now British Columbia by , First Nations, the original inhabitants of the land, have a history of at least 10, years in the area.

Today there are few treaties and the question of Aboriginal Title, notably, the Tsilhqotin Nation has established Aboriginal title to a portion of their territory, as a result of the recent Supreme Court of Canada decision. BCs economy is diverse, with service producing industries accounting for the largest portion of the provinces GDP and it is the endpoint of transcontinental railways, and the site of major Pacific ports that enable international trade.

Vancouver, the provinces largest city and metropolitan area, also serves as the headquarters of many western-based natural resource companies and it also benefits from a strong housing market and a per capita income well above the national average. The Northern Interior region has a climate with very cold winters. The climate of Vancouver is by far the mildest winter climate of the major Canadian cities, the provinces name was chosen by Queen Victoria, when the Colony of British Columbia, i.

The current southern border of British Columbia was established by the Oregon Treaty, British Columbias land area is , square kilometres. British Columbias rugged coastline stretches for more than 27, kilometres and it is the only province in Canada that borders the Pacific Ocean. British Columbias capital is Victoria, located at the tip of Vancouver Island. Only a narrow strip of the Island, from Campbell River to Victoria, is significantly populated, much of the western part of Vancouver Island and the rest of the coast is covered by thick, tall and sometimes impenetrable temperate rainforest.

Canada — Canada is a country in the northern half of North America. Canadas border with the United States is the worlds longest binational land border, the majority of the country has a cold or severely cold winter climate, but southerly areas are warm in summer.

Canada is sparsely populated, the majority of its territory being dominated by forest and tundra. It is highly urbanized with 82 per cent of the Various aboriginal peoples had inhabited what is now Canada for thousands of years prior to European colonization. Pursuant to the British North America Act, on July 1,, the colonies of Canada, New Brunswick and this began an accretion of provinces and territories to the mostly self-governing Dominion to the present ten provinces and three territories forming modern Canada. With the Constitution Act , Canada took over authority, removing the last remaining ties of legal dependence on the Parliament of the United Kingdom.

Canada is a parliamentary democracy and a constitutional monarchy, with Queen Elizabeth II being the head of state. The country is officially bilingual at the federal level and it is one of the worlds most ethnically diverse and multicultural nations, the product of large-scale immigration from many other countries. Its advanced economy is the eleventh largest in the world, relying chiefly upon its abundant natural resources, Canadas long and complex relationship with the United States has had a significant impact on its economy and culture.

Canada is a country and has the tenth highest nominal per capita income globally as well as the ninth highest ranking in the Human Development Index. It ranks among the highest in international measurements of government transparency, civil liberties, quality of life, economic freedom, Canada is an influential nation in the world, primarily due to its inclusive values, years of prosperity and stability, stable economy, and efficient military. While a variety of theories have been postulated for the origins of Canada.

In , indigenous inhabitants of the present-day Quebec City region used the word to direct French explorer Jacques Cartier to the village of Stadacona, from the 16th to the early 18th century Canada referred to the part of New France that lay along the St. Upon Confederation in , Canada was adopted as the name for the new country at the London Conference.

The transition away from the use of Dominion was formally reflected in with the passage of the Canada Act, later that year, the name of national holiday was changed from Dominion Day to Canada Day. It is the second largest media conglomerate in terms of revenue. Taking on its current name in , it expanded its operations and also started divisions focused upon theater, radio, music, publishing. In addition, Disney has since created corporate divisions in order to more mature content than is typically associated with its flagship family-oriented brands.

The company is best known for the products of its studio, Walt Disney Studios. The company has been a component of the Dow Jones Industrial Average since May 6,, Mickey Mouse, an early and well-known cartoon creation of the company, is a primary symbol and mascot for Disney. The distributor owned Oswald, so Disney only made a few hundred dollars, Disney completed 26 Oswald shorts before losing the contract in February , due to a legal loophole, when Winklers husband Charles Mintz took over their distribution company.

After failing to take over the Disney Studio, Mintz hired away four of Disneys primary animators to start his own animation studio, Snappy Comedies. In , to recover from the loss of Oswald the Lucky Rabbit, Disney came up with the idea of a character named Mortimer while on a train headed to California.

The mouse was later renamed Mickey Mouse and starred in several Disney produced films, ub Iwerks refined Disneys initial design of Mickey Mouse. Disneys first sound film Steamboat Willie, a cartoon starring Mickey, was released on November 18, through Pat Powers distribution company and it was the first Mickey Mouse sound cartoon released, but the third to be created, behind Plane Crazy and The Gallopin Gaucho. Disneys Plane Crazy and The Galloping Gaucho were then retrofitted with synchronized sound tracks, Disney continued to produce cartoons with Mickey Mouse and other characters, and began the Silly Symphonies series with Columbia Pictures signing on as Symphonies distributor in August From Wikipedia, the free encyclopedia.

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Teenage Mutant Ninja Turtles. Created by Kevin Eastman Peter Laird. Leonardo Donatello Michelangelo Raphael. Blast to the Past. Role-playing games Video games. Mighty Morphin Power Rangers: Retrieved from " https: Webarchive template wayback links Pages with citations lacking titles All articles with unsourced statements Articles with unsourced statements from August Articles needing additional references from August All articles needing additional references. Aristophanes developed his type of comedy from the satyr plays 2. No plays from either writer have survived, by the beginning of the 2nd century BCE, drama was firmly established in Rome and a guild of writers had been formed 3.

Accompanied by the popular Teenage Mutant Ninja Turtles TV series, and the subsequent action figure line, while the animated TV series, which lasted for 10 seasons until , was more light-hearted, the comic-book series continued in a much darker and grittier tone 4. If the network likes the pilot, they pick up the show to air it the next season, sometimes they save it for mid-season, or request rewrites and further review 6.

Upon arrival at the Louvre, the statue was reassembled, but the fragments of the left hand and this was a standard practice for many sculptors of the era—less visible parts of statues often were not so well finished since typically, they would be invisible to the casual observer 7. Kontei, the bottom of the handle, Nunchaku consist of two sections of wood connected by a cord or chain, though variants may include additional sections of wood and chain 9. The settlement which came to be called Gastown grew up quickly around the original makeshift tavern established by Gassy Jack Deighton in on the edge of the Hastings Mill property Only a narrow strip of the Island, from Campbell River to Victoria, is significantly populated, much of the western part of Vancouver Island and the rest of the coast is covered by thick, tall and sometimes impenetrable temperate rainforest The transition away from the use of Dominion was formally reflected in with the passage of the Canada Act, later that year, the name of national holiday was changed from Dominion Day to Canada Day Master Lieh Tzu laughed and said, "His Excellency does not know me personally - he sent me the grain simply because of what someone had told him.

And someday he could just as well condemn me to punishment, again simply because of what someone told him. That's why I refused to accept. In the end, as it happened, rebellion broke out among the people of Cheng and Tzu-yang was murdered. When King Chao of Ch'u was driven from his state, the sheep butcher Yueh fled at the same time and followed King Chao into exile. Now His Majesty has regained the state, and I have also gotten back my sheep-butchering job.

Why should there be any talk of a reward? But the sheep butcher Yueh said, "The fact that His Majesty lost the kingdom was no fault of mine - therefore I would not venture to accept any punishment for it.

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And the fact that His Majesty has regained the kingdom is no accomplishment of mine - therefore I would not venture to accept any reward for it. But the sheep butcher Yueh said, "According to the laws of the state of Ch'u, a man must have received weighty awards and accomplished great deeds before he may be granted an audience with the ruler. Now I was not wise enough to save the state, nor brave enough to die in combat with the invaders.

When the armies of Wu entered the city of Ying, I was afraid of the dangers ahead and so I ran away from the invaders. I did not purposely follow after His Majesty. Now His Majesty wishes to disregard the laws and break the precedents by granting me an audience. But, in view of the facts, that would not win me any kind of reputation in the world!

The king said to Tzu-ch'i, his minister of war, "The sheep butcher Yueh is a man of mean and humble position, and yet his pronouncements on righteousness are lofty indeed! But how could I, merely out of greed for title and stipend, allow my ruler to gain a reputation for irresponsibly handing out such favors? I dare not accept. Please let me go back to my sheep butcher's stall. Yuan Hsien lived in the state of Lu, in a tiny house that was hardly more than four walls.

It was thatched with growing weeds, had a broken door made of woven brambles and branches of mulberry for the doorposts; jars with the bottoms out, hung with pieces of coarse cloth for protection from the weather, served as windows for its two rooms. Tzu-kung, wearing an inner robe of royal blue and an outer one of white, and riding in a grand carriage whose top was too tall to get through the entrance to the lane, came to call on Yuan Hsien. Yuan Hsien, wearing a bark cap and slippers with no heels, and carrying a goosefoot staff, came to the gate to greet him.

Yuan Hsien replied, "I have heard that if one lacks wealth, that is called poverty; and if one studies but cannot put into practice what he has learned, that is called distress. I am poor, but I am not in distress! Tzu-kung backed off a few paces with a look of embarrassment. Yuan Hsien laughed and said, "To act out of worldly ambition, to band with others in cliquish friendships, to study in order to show off to others, to teach in order to please one's own pride, to mask one's evil deeds behind benevolence and righteousness, to deck oneself out with carriages and horses - I could never bear to do such things!

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Tseng Tzu7 lived in the state of Wei, wearing a robe of quilted hemp with the outside worn through, his face blotchy and swollen, his hands and feet hard and callused. He would go three days without lighting a fire, ten years without making himself a new suit of clothes. If he tried to straighten his cap, the chin strap would break; if he pulled together his lapels, his elbows poked through the sleeves; if he stepped into his shoes, his heels broke out at the back.

Yet, shuffling along, he would sing the sacrificial hymns of Shang in a voice that filled heaven and earth, as though it issued from a bell or a chiming stone.

The Complete Works Of Chuang Tzu Translated by Burton Watson, Terebess Asia Online (TAO)

The Son of Heaven could not get him for his minister; the feudal lords could not get him for their friend. Hence he who nourishes his will forgets about his bodily form; he who nourishes his bodily form forgets about questions of gain; and he who arrives at the Way forgets about his mind.

Confucius said to Yen Hui, "Come here, Hui. Your family is poor and your position very lowly. Why don't you become an official? Yen Hui replied, "I have no desire to become an official. I have fifty mou of farmland outside the outer wall," which is enough to provide me with porridge and gruel, and I have ten mou of farmland inside the outer wall, which is enough to keep me in silk and hemp. Playing my lute gives me enjoyment enough, studying the Way of the Master gives me happiness enough.

I have no desire to become an official. Confucius' face took on a sheepish expression and he said, "Excellent, Hui - this determination of yours! I have heard that he who knows what is enough will not let himself be entangled by thoughts of gain; that he who really understands how to find satisfaction will not be afraid of other kinds of loss; and that he who practices the cultivation of what is within him will not be ashamed because he holds no position in society.

I have been preaching these ideas for a long time, but now for the first time I see them realized in you, Hui. This is what 1 have gained. Prince Mou of Wei, who was living in Chung-shan, said to Chan Tzu, "My body is here beside these rivers and seas, but my mind is still back there beside the palace towers of Wei. What should I do about it? Men who do such double injury to themselves are never found in the ranks of the long-lived! Wei Mou was a prince of a state of ten thousand chariots, and it was more difficult for him to retire and live among the cliffs and caves than for an ordinary person.

Although he did not attain the Way, we may say that he had the will to do so. Confucius was in distress between Ch'en and Ts'ai. For seven days he ate no properly cooked food, but only a soup of greens without any grain in it. His face became drawn with fatigue, but he sat in his room playing the lute and singing. Yen Hui was outside picking vegetables, and Tzu-lu and Tzu-kung were talking with him. Anyone who kills him will be pardoned of all guilt, and anyone who wishes to abuse him is free to do so.

Yet he keeps playing and singing, strumming the lute without ever letting the sound die away. Can a gentleman really be as shameless as all this? Yen Hui, having no answer, went in and reported what they had said to Confucius. Confucius pushed aside his lute, heaved a great sigh, and said, "Those two are picayune men!

Call them in here - I'll talk to them. When Tzu-lu and Tzu-kung had entered the room, Tzu-lu said, "I guess you could say that all of us are really blocked in this time. Confucius said, "What kind of talk is that! So I examine what is within me and am never blocked off from the Way. I face the difficulties ahead and do not lose its Virtue.

When the cold days come and the frost and snow have fallen, then I understand how the pine and the cypress flourish.

Tzu-lu excitedly snatched up a shield and began to dance, while Tzu-kung said, "I did not realize that Heaven is so far above, earth so far below! The men of ancient times who had attained the Way were happy if they were blocked in, and happy if they could get through.

It was not the fact that they were blocked or not that made them happy. As long as you have really gotten hold of the Way,12 then being blocked or getting through are no more than the orderly alternation of cold and heat, of wind and rain. Therefore Hsu Yu enjoyed himself on the sunny side of the Ying River, and Kung Po found what he wanted on top of a hill. Shun wanted to cede the empire to his friend, a man from the north named Wu-tse. Wu-tse said, "What a peculiar man this ruler of ours is! First he lived among the fields and ditches, then he went wandering about the gate of Yao.

Not content to let it rest at that, he now wants to take his disgraceful doings and dump them all over me. I would be ashamed even to see him! When T'ang was about to attack Chieh, he went to Pien Sui for help in plotting the strategy. T'ang then went to Wu Kuang and asked for help. In the end T'ang went to Yi Yin and together they plotted the attack. Having overthrown Chieh, T'ang then offered to cede the throne to Pien Sui, Pien Sui refused, saying, "When you were plotting to attack Chieh, you came to me for advice - so you must have thought I was capable of treason.

Now you have defeated Chieh and want to cede the throne to me - so you must think I am avaricious. I was born into this world of disorder, and now a man with no understanding of the Way twice comes and tries to slop his disgraceful doings all over me! I can't bear to go on listening to such proposals again and again! T'ang tried to cede the throne to Wu Kuang, saying, "The wise man does the plotting, the military man the seizing, and the benevolent man the occupying - such was the way of antiquity. Now why will you not accept the position?

But Wu Kuang refused, saying, "To depose your sovereign is no act of righteousness; to slaughter the people is no act of benevolence; to inflict trouble on other men and enjoy the benefits yourself is no act of integrity. I have heard it said, If the man is without righteousness, do not take his money; if the world is without the Way, do not tread its soil. And you expect me to accept such a position of honor? I can't bear the sight of you any longer!

Long ago, when the Chou dynasty first came to power, there were two gentlemen who lived in Ku-chu named Po Yi and Shu Ch'i. They said to one another, "We hear that in the western region there is a man who seems to possess the Way. Let us try going to look for him. The two men looked at each other and laughed, saying, "Hah - how peculiar! This is certainly not what we would call the Way!

In ancient times, when Shen Nung held possession of the empire, he performed the seasonal sacrifices with the utmost reverence, but he did not pray for blessings. In his dealings with men, he was loyal and trustworthy and observed perfect order, but he did not seek anything from them. He delighted in ruling for the sake of ruling, he delighted in bringing order for the sake of order. He did not use other men's failures to bring about his own success; he did not use other men's degradation to lift himself up.

Just because he happened along at a lucky time, he did not try to turn it to his own profit. Now the Chou, observing that the Yin has fallen into disorder, suddenly makes a show of its rule, honoring those who know how to scheme, handing out bribes,17 relying on weapons to maintain its might, offering sacrifices and drawing up pacts to impress men with its good faith, lauding its achievements in order to seize gain - this is simply to push aside disorder and replace it with violence! Now the world is in darkness and the virtue of the Chou in decline.

Men such as Po Yi and Shu Ch'i will have nothing to do with wealth and eminence if they can possibly avoid it. To be lofty in principle and meticulous in conduct, delighting in one's will alone without stooping to serve the world-such was the ideal of these two gentlemen. Robber Chih, with a band of nine thousand followers, rampaged back and forth across the empire, assaulting and terrorizing the feudal lords, tunneling into houses, prying open doors,1 herding off men's horses and cattle, seizing their wives and daughters. Greedy for gain, he forgot his kin, gave not a look to father or mother, elder or younger brother, and performed no sacrifices to his ancestors.

Whenever he approached a city, if it was that of a great state, the inhabitants manned their walls; if that of a small state, they fled into their strongholds. The ten thousand people all lived in dread of him. Confucius said to Liu-hsia Chi, "One who is a father must be able to lay down the law to his son, and one who is an elder brother must be able to teach his younger brother. If a father cannot lay down the law to his son and an elder brother cannot teach his younger brother, then the relationship between father and son and elder and younger brother loses all value.

Now here you are, Sir, one of the most talented gentlemen of the age, and your younger brother is Robber Chih, a menace to the world, and you seem unable to teach him any better!

Chi Chu's Little Turtles : Chi Chu A Turtle of the Sea by David Victor Bosse Jr. (2006)

If I may say so, I blush for you. I would therefore like to go on your behalf and try to persuade him to change his ways. Liu-hsia Chi said, "You have remarked, Sir, that a father must be able to lay down the law to his son, and an elder brother must be able to teach his younger brother. But if the son will not listen when his father lays down the law, or if the younger brother refuses to heed his elder brother's teachings, then even with eloquence such as yours, what is there to be done?

Moreover, Chih is a man with a mind like a jetting fountain, a will like a blast of wind, with strength enough to fend off any enemy, and cunning enough to gloss over any evil. If you go along with his way of thinking, he is delighted, but if you go against him, he becomes furious, and it is nothing to him to curse people in the vilest language. You must not go near him! But Confucius paid no attention, and with Yen Hui as his carriage driver, and Tzu-kung on his right, he went off to visit Robber Chih.

Robber Chih was just at that time resting with his band of followers on the sunny side of Mount T'ai and enjoying a late afternoon snack of minced human livers. Confucius stepped down from the carriage and went forward till he saw the officer in charge of receiving guests. The officer then entered and relayed the message. When Robber Chih heard this, he flew into a great rage. His eyes blazed like shining stars and his hair stood on end and bristled beneath his cap.

Well, tell him this for me. You make up your stories, invent your phrases, babbling absurd eulogies of kings Wen and Wu. Topped with a cap like a branching tree, wearing a girdle made from the ribs of a dead cow, you pour out your flood of words, your fallacious theories. You eat without ever plowing, clothe yourself without ever weaving. Your crimes are huge, your offenses grave. Confucius sent in word again, saying, "I have the good fortune to know your brother Chi, and therefore I beg to be allowed to gaze from a distance at your feet beneath the curtain.

When the officer relayed this message, Robber Chih said, "Let him come forward. Robber Chih, still in a great rage, sat with both legs sprawled out, leaning on his sword, his eyes glaring. In a voice like the roar of a nursing tigress, he said, "Ch'iu, come forward! If what you have to say pleases my fancy, you live. If it rubs me the wrong way, you die! Confucius said, "I have heard that in all the world there are three kinds of virtue. To grow up to be big and tall, with matchless good looks, so that everyone, young or old, eminent or humble, delights in you - this is the highest kind of virtue.

To have wisdom that encompasses heaven and earth, to be able to speak eloquently on all subjects - this is middling virtue. To be brave and fierce, resolute and determined, gathering a band of followers around you - this is the lowest kind of virtue. Any man who possesses even one of these virtues is worthy to face south and call himself the Lonely One. But if you have a mind to listen to my proposal, then I beg to be allowed to go as your envoy south to Wu and Yueh, north to Ch'i and Lu, east to Sung and Wei, and west to Chin and Ch'u, persuading them to create for you a great walled state several hundred li in size, to establish a town of several hundred thousand households, and to honor you as one of the feudal lords.

Then you may make a new beginning with the world, lay down your weapons and disperse your followers, gather together and cherish your brothers and kinsmen, and join with them in sacrifices to your ancestors. This would be the act of a sage, a gentleman of true talent, and the fondest wish of the world. Robber Chih, furious as ever, said, "Ch'iu, come forward! Those who can be swayed with offers of gain or reformed by a babble of words are mere idiots, simpletons, the commonest sort of men! The fact that I am big and tall, and so handsome that everyone delights to look at me - this is a virtue inherited from my father and mother.

Even without your praises, do you think I would be unaware of it? Moreover, I have heard that those who are fond of praising men to their faces are also fond of damning them behind their backs. But how long do you think I could keep possession of it? There is no walled state larger than the empire itself, and yet, though Yao and Shun possessed the empire, their heirs were left with less land than it takes to stick the point of an awl into. T'ang and Wu set themselves up as Son of Heaven, yet in ages after, their dynasties were cut off and wiped out.

Was this not because the gains they had acquired were so great? Therefore the people all nested in the trees in order to escape danger, during the day gathering acorns and chestnuts, at sundown climbing backup to sleep in their trees. Hence they were called the people of the Nest-builder. In ancient times the people knew nothing about wearing clothes. In summer they heaped up great piles of firewood, in winter they burned them to keep warm.

They knew their mothers but not their fathers, and lived side by side with the elk and the deer. They plowed for their food, wove for their clothing, and had no thought in their hearts of harming one another. This was Perfect Virtue at its height! He fought with Ch'ih Yu in the field of Cho-lu, until the blood flowed for a hundred li.

From T'ang and Wu until the present, all have been no more than a pack of rebels and wrongdoers. And now you come cultivating the ways of kings Wen and Wu, utilizing all the eloquence in the world in order to teach these things to later generations! In your flowing robes and loose-tied sash, you speak your deceits and act out your hypocrisies, confusing and leading astray the rulers of the world, hoping thereby to lay your hands on wealth and eminence.

There is no worse robber than you! I don't know why, if the world calls me Robber Chih, it doesn't call you Robber Ch'iu! This was how little effect your teachings had on him! Twice they drove you out of Lu; they wiped out your footprints in Wei, made trouble for you in Ch'i, and besieged you at Ch'en and Ts'ai - no place in the empire will have you around! You gave instruction to Tzu-lu and pickling was the disaster it brought him. Yao was a merciless father, Shun was an unfilial son, Yu was half paralyzed, T'ang banished his sovereign Chieh, King Wu attacked his sovereign Chou, and King Wen was imprisoned at Yu-li.

For doing so, they deserve the greatest shame! Pao Chiao made a great show of his conduct and condemned the world; he wrapped his arms around a tree and stood there till he died. Shen-t'u Ti offered a remonstrance that was unheeded; he loaded a stone onto his back and threw himself into a river, where the fish and turtles feasted on him. Chieh Tzu-t'ui was a model of fealty, going so far as to cut a piece of flesh from his thigh to feed his lord, Duke Wen.

But later, when Duke Wen overlooked him, he went off in a rage, wrapped his arms around a tree, and burned to death. The girl failed to appear and the water began to rise, but, instead of leaving, he wrapped his arms around the pillar of the bridge and died. These six men were no different from a flayed dog, a pig sacrificed to the flood, a beggar with his alms-gourd in his hand. All were ensnared by thoughts of reputation and looked lightly on death, failing to remember the Source or to cherish the years that fate had given them. Yet Wu Tzu-hsu sank into the river and Pi Kan had his heart cut out.

Looking at all these men, from the first I mentioned down to Wu Tzu-hsu and Pi Kan, it is obvious that none is worth respecting. But if you tell me about the affairs of men - and it is no more than what you've said so far - then I've heard it all already! His eyes yearn to see colors, his ears to hear sound, his mouth to taste flavors, his will and spirit to achieve fulfillment. A man of the greatest longevity will live a hundred years; one of middling longevity, eighty years; and one of the least longevity, sixty years. Take away the time lost in nursing illnesses, mourning the dead, worry and anxiety, and in this life there are no more than four or five days in a month when a man can open his mouth and laugh.

Heaven and earth are unending, but man has his time of death. Take this time-bound toy, put it down in these unending spaces, and whoosh! No man who is incapable of gratifying his desires and cherishing the years fate has given him can be called a master of the Way. What you have been telling me - I reject every bit of it! Quick, now - be on your way.

I want no more of your talk. How can it be worth discussing! Confucius bowed twice and scurried away. Outside the gate, he climbed into his carriage and fumbled three times in an attempt to grasp the reins, his eyes blank and unseeing, his face the color of dead ashes. Leaning on the crossbar, head bent down, he could not seem to summon up any spirit at all.

Returning to Lu, he had arrived just outside the eastern gate of the capital when he happened to meet Liu-hsia Chi. Confucius looked up to heaven, sighed, and said, "I did. I went rushing off to pat the tiger's head and plait its whiskers - and very nearly didn't manage to escape from its jaws! Tzu-chang said to Man Kou-te, "Why don't you think more about your conduct? So if it's reputation you have your eye on or gain you're scheming for, then righteous conduct is the real key. And if you set aside considerations of reputation and gain and return to the true nature of the heart, then, too, I would say that you ought not to let a single day pass without taking thought for your conduct.

Man Kou-te said, "Those who are shameless get rich, those who are widely trusted become famous. The really big reputation and gain seem to go to men who are shameless and trusted. So if your eyes are set on reputation and you scheme for gain, then trust is the real key.

And if you set aside considerations of reputation and gain and return to the heart, then in your conduct I think you ought to hold fast to the Heaven within you. Tzu-chang said, "In ancient times the tyrants Chieh and Chou enjoyed the honor of being Son of Heaven and possessed all the wealth of the empire. Confucius and Mo Ti, on the other hand, were impoverished commoners. Therefore, to wield the power of a Son of Heaven does not necessarily mean to be honored, and to be poor and a commoner does not necessarily mean to be despised. The difference between being honored and being despised lies in the goodness or badness of one's conduct.

Man Kou-te said, "The petty thief is imprisoned but the big thief becomes a feudal lord, and we all know that righteous gentlemen are to be found at the gates of the feudal lords. In ancient times, Hsiao-po, Duke Huan of Ch'i, murdered his elder brother and took his sister-in-law for a wife, and yet Kuan Chung was willing to become his minister. Ch'ang, Viscount T'ien Ch'eng, murdered his sovereign and stole his state, and yet Confucius was willing to receive gifts from him. Think how this contradiction between the facts of word and deed must have troubled their breasts! Could the two help but clash?

So the book says, Who is bad? The successful man becomes the head, the unsuccessful man becomes the tail. How is one to maintain the distinctions decreed by the five moral principles and the six social relationships? Man Kou-te said, "Yao killed his eldest son, Shun exiled his mother's younger brother - does this indicate any ethical ties between near and distant kin? T'ang banished his sovereign Chieh, King Wu killed his sovereign Chou - does this indicate any fitting distinctions between noble and humble?

King Chi received the inheritance, the Duke of Chou killed his elder brother - does this indicate any proper order between elder and younger? Now your thoughts are all for reputation, mine all for gain, but neither reputation nor gain, in actual fact, accord with reason or reflect any true understanding of the Way. The other day, when we referred the matter to Wu Yueh for arbitration, he gave this answer: In the manner in which they alter their true form and change their inborn nature, they differ. But in so far as they throw away what is already theirs and are willing to die for something that is not theirs, they are identical.

So it is said, Do not be a petty man - return to and obey the Heaven within you; do not be a gentleman - follow the reason of Heaven. Crooked or straight, pursue to the limit the Heaven in you. Turn your face to the four directions, ebb and flow with the seasons. Right or wrong, hold fast to the round center upon which all turns, in solitude bring your will to completion, ramble in the company of the Way. Do not strive to make your conduct consistent,16 do not try to perfect your righteousness, or you will lose what you already have.

Do not race after riches, do not risk your life for success, or you will let slip the Heaven within you. Pi Kan's heart was cut out, Wu Tzu-hsu's eyes were plucked from their sockets - loyalty brought them this misfortune. Honest Kung informed on his father, Wei Sheng died by drowning - trustworthiness was their curse. Pao Chiao stood there till he dried up; Shen Tzu would not defend himself - integrity did them this injury. Confucius did not see his mother, K'uang Tzu did not see his father - righteousness was their mistake. They show us that the gentleman who is determined to be upright in word and consistent in conduct will as a result bow before disaster, will encounter affliction.

Never-Enough said to Sense-of-Harmony, "After all, there are no men who do not strive for reputation and seek gain. If you're rich, people flock to you; flocking to you, they bow and scrape; and when they bow and scrape, this shows they honor you. To have men bowing and scraping, offering you honor - this is the way to insure length of years, ease to the body, joy to the will. And now you alone have no mind for these things. Is it lack of understanding? Or is it that you know their worth but just haven't the strength to work for them? Sense-of-Harmony said, "You and your type look at those who were born at the same time and who dwell in the same community and you decide that you are gentlemen who are far removed from the common lot, who are superior to the times.

This shows that you have no guiding principle by which to survey the ages of past and present, the distinctions between right and wrong. Instead you join with the vulgar in changing as the world changes, setting aside what is most valuable, discarding what is most worthy of honor, thinking that there is something that has to be done, declaring that this is the way to insure length of years, ease to the body, joy to the will - but you are far from the mark indeed!

The agitation of grief and sorrow, the solace of contentment and joy - these bring no enlightenment to the body. The shock of fear and terror, the elation of happiness and delight - these bring no enlightenment to the mind. You know you are doing what there is to do, but you don't know why there should be things to do. This way, you might possess all the honor of the Son of Heaven, all the wealth of the empire, and yet never escape from disaster. They buy the strength and daring of other men that make one awesome and powerful; they purchase the knowledge and schemes of other men that make one wise and well-informed; they borrow the virtue of other men that make one a man of worth and goodness.

With no kingdom to reign over, the rich man commands as much respect as a ruler or a father. Beautiful sounds and colors, rich flavors, power and authority - a man need not send his mind to school before it will delight in them, need not train his body before it will find peace in them. What to desire, what to hate, what to seek, what to avoid - no one needs a teacher in these matters; they pertain to the inborn nature of man. Don't think this applies only to me. Where is there a man in the whole world who would be willing to give them up? Sense-of-Harmony said, "When the wise man goes about doing something, he always moves for the sake of the hundred clans and does not violate the rules.

Thus, if there is enough, he does not scramble for more. Having no reason to, he seeks nothing. But if there is not enough, he seeks, scrambling in all four directions, yet he does not think of himself as greedy. If there is a surplus, he gives it away. He can discard the whole empire and yet not think of himself as high-minded. Greed or high-mindedness in fact have nothing to do with standards imposed from the outside - they represent a turning within to observe the rules that are found there. So a man may wield all the power of a Son of Heaven and yet not use his high position to lord it over others; he may possess all the wealth in the empire and yet not exploit his riches to make a mock of others.

He calculates the risk, thinks of what may be contrary and harmful to his inborn nature. Therefore he may decline what is offered him, but not because he hopes for reputation and praise. Shan Ch'uan and Hsu Yu had the opportunity to become emperors and declined, but not because they wished to make an empty gesture of refusal; they would not have let such matters bring harm to themselves. All these men sought what was to their advantage and declined what was harmful.

The world praises them as worthies, and it is all right if they enjoy such repute - but they were not striving for any reputation or praise. Sense-of-Harmony said, "A just measure brings fortune, an excess brings harm - this is so of all things, but much more so in the case of wealth. The ears of the rich man are regaled with sounds of bell and drum, flute and pipe; his mouth is treated to the flavor of grass- and grain-fed animals, of rich wine, until his desires are aroused and he has forgotten all about his proper business - this may be called disorder.

Mired and drowned by swelling passions, he is like a man who carries a heavy load up the slope of a hill - this may be called suffering. Greedy for riches, he brings illness on himself; greedy for power, he drives himself to exhaustion. In the quietude of his home, he sinks into languor; body sleek and well-nourished, he is puffed up with passion - this may be called disease.

In his desire for wealth, his search for gain, he crams his rooms to overflowing, as it were, and does not know how to escape, yet he lusts for more and cannot desist - this may be called shame. More wealth piled up than he could ever use, yet he is covetous and will not leave off, crowding his mind with care and fatigue, grasping for more and more with never a stop - this may be called worry.

At home he is suspicious of the inroads of pilferers and inordinate demanders; abroad he is terrified of the attacks of bandits and robbers. At home he surrounds himself with towers and moats; abroad he dares not walk alone - this may be called terror. These six - disorder, suffering, disease, shame, worry, and terror - are the greatest evils in the world. Yet all are forgotten and he does not know enough to keep watch out for them. And once disaster has come, then, though he seeks with all his inborn nature and exhausts all his wealth in hopes of returning even for one day to the untroubled times, he can never do so.

To entrap the mind and the body in a scramble for such things - is this not delusion indeed? Expert swordsmen flocked to his gate, and over three thousand of them were supported as guests in his household, day and night engaging in bouts in his presence till the dead and wounded numbered more than a hundred men a year. Yet the king's delight never seemed to wane and things went on in this way for three years, while the state sank into decline and the other feudal lords conspired against it.

The crown prince K'uei, distressed at this, summoned his retainers about him and said, "I will bestow a thousand pieces of gold upon any man who can reason with the king and make him give up these sword fights! The crown prince thereupon sent an envoy with a thousand pieces of gold to present to Chuang Tzu, but Chuang Tzu refused to accept the gift. Instead he accompanied the envoy on his return and went to call on the crown prince.

But if you refuse to accept it, then I dare say no more about the matter. Chuang Tzu said, "I have heard that the crown prince wishes to employ me because he hopes I can rid the king of this passion of his. Now if, in attempting to persuade His Majesty, I should arouse his anger and fail to satisfy your hopes, then I would be sentenced to execution. In that case, what use could I make of the gold? And if I should be able to persuade His Majesty and satisfy your hopes, then what could I ask for in the whole kingdom of Chao that would not be granted me?

Men like that he is delighted with! Now, Sir, if you should insist upon going to see him in scholarly garb, the whole affair would go completely wrong from the start. After three days, he had his swordsman's costume ready and went to call on the crown prince. The crown prince and he then went to see the king. The king, drawing his sword, waited with bare blade in hand. Chuang Tzu entered the door of the hall with unhurried steps, looked at the king but made no bow.

The king said, "Now that you have gotten the crown prince to prepare the way for you, what kind of instruction is it you intend to give me? The king, greatly pleased, exclaimed, "You must have no rival in the whole world! Chuang Tzu said, "The wielder of the sword makes a display of emptiness, draws one out with hopes of advantage, is behind-time in setting out, but beforehand in arriving. The king said, "You may leave now, Sir, and go to your quarters to await my command. When I am ready to hold the bout, I will request your presence again.

The king then spent seven days testing the skill of his swordsmen. Over sixty were wounded or died in the process, leaving five or six survivors who were ordered to present themselves with their swords outside the king's hall. Then the king sent for Chuang Tzu, saying, "Today let us see what happens when you cross swords with these gentlemen. Chuang Tzu said, "It is what I have long wished for. It happens that I have three swords - Your Majesty has only to indicate which you wish me to use.

If I may, I will first explain them, and then put them to the test. The five elements govern it, the demands of punishment and favor direct it. It is brought forth in accordance with the yin and yang, held in readiness in spring and summer, wielded in autumn and winter. Thrust it forward and there is nothing that will stand before it; raise it on high and there is nothing above it; press it down and there is nothing beneath it; whirl it about and there is nothing surrounding it.

Above, it cleaves the drifting clouds; below, it severs the sinews of the earth. When this sword is once put to use, the feudal lords return to their former obedience and the whole world submits. This is the sword of the Son of Heaven. King Wen, dumfounded, appeared to be at an utter loss. Then he said, "What is the sword of the feudal lord like? It has wise and brave men for its point, men of purity and integrity for its blade, men of worth and goodness for its spine, men of loyalty and sageliness for its swordguard, heroes and prodigies for its hilt.

This sword too, thrust forward, meets nothing before it; raised, it encounters nothing above; pressed down, it encounters nothing beneath it; whirled about, it meets nothing surrounding it. Above, it takes its model from the roundness of heaven, following along with the three luminous bodies of the sky. In the middle realm, it brings harmony to the wills of the people and peace to the four directions. This sword, once put into use, is like the crash of a thunderbolt: This is the sword of the feudal lord.

The king said, "What is the sword of the commoner like? It is used by men with tousled heads and bristling beards, with slouching caps tied with plain, coarse tassels and robes cut short behind, who glare fiercely and speak with great difficulty, who slash at one another in Your Majesty's presence. Above, it lops off heads and necks; below, it splits open livers and lungs. Those who wield this sword of the commoner are no different from fighting cocks - any morning their lives may be cut off.

They are of no use in the administration of the state. The king thereupon led Chuang Tzu up into his hall, where the royal butler came forward with trays of food, but the king merely paced round and round the room. After this, King Wen did not emerge from his palace for three months, and his swordsmen all committed suicide in their quarters.

He had not gotten halfway through the piece he was playing when an old fisherman appeared, stepped out of his boat, and came forward. His beard and eyebrows were pure white, his hair hung down over his shoulders, and his sleeves flapped at his sides. He walked up the embankment, stopped when he reached the higher ground, rested his left hand on his knee, propped his chin with his right, and listened until the piece was ended.

Then he beckoned to Tzu-kung and Tzu-lu, both of whom came forward at his call. The stranger pointed to Confucius and said, "What does he do? The stranger then asked what family he belonged to, and Tzu-lu replied, "The K'ung family. Tzu-lu was still framing his reply when Tzu-kung answered, "This man of the K'ung family in his inborn nature adheres to loyalty and good faith, in his person practices benevolence and righteousness; he brings a beautiful order to rites and music and selects what is proper in human relationships. Above, he pays allegiance to the sovereign of the age; below, he transforms the ordinary people through education, and in this way brings profit to the world.

Such is the occupation of this man of the Kung family! The stranger then laughed and turned to go, saying as he walked away, "As far as benevolence goes, he is benevolent all right. But I'm afraid he will not escape unharmed. To weary the mind and wear out the body, putting the Truth in peril like this - alas, I'm afraid he is separated from the Great Way by a vast distance indeed! Tzu-kung returned and reported to Confucius what had happened. Confucius pushed aside his lute, rose to his feet and said, "Perhaps this man is a sage!

Glancing back and catching sight of Confucius, he turned and stood facing him. Confucius hastily stepped back a few paces, bowed twice, and then came forward. Unworthy as I am, I'm afraid I do not understand what they mean. If I might be permitted to wait upon you with all due humility and be favored with the sound of your august words, my ignorance might in time be remedied. Confucius bowed twice and then, straightening up, said, "Ever since childhood I have cultivated learning, until at last I have reached the age of sixty-nine.

But I have never yet succeeded in hearing the Perfect Teaching. Dare I do anything, then, but wait with an open mind? With your permission, therefore, I will set aside for the moment my own ways and try applying myself to the things that you are concerned about. The Son of Heaven, the feudal lords, the high ministers, the common people - when these four are of themselves upright, this is the most admirable state of order. But if they depart from their proper stations, there is no greater disorder.

When officials attend to their duties and men worry about their undertakings, there is no overstepping of the mark. Ability that does not suffice for the task, official business that doesn't go right, conduct that is not spotless and pure, underlings who are lazy and slipshod, success and praise that never come your way, titles and stipends that you can't hold on to - these are the worries of the high minister. A court lacking in loyal ministers, a state and its great families in darkness and disorder, craftsmen and artisans who have no skill, articles of tribute that won't pass the test, inferior ranking at the spring and autumn levees at court, failure to ingratiate himself with the Son of Heaven - these are the worries of a feudal lord.

The yin and rang out of harmony, cold and heat so untimely that they bring injury to all things, feudal lords violent and unruly, wantonly attacking one another till they all but destroy the common people, rites and music improperly performed, funds and resources that are forever giving out, human relationships that are not ordered as they should be, the hundred clans contumacious and depraved - these are the worries of the Son of Heaven and his chancellors. Now on the higher level you do not hold the position of a ruler, a feudal lord, or a chancellor, and on the lower level you have not been assigned to the office of a high minister with its tasks and duties.

To do what it is not your business to do is called officiousness. To rush forward when no one has nodded in your direction is called obsequiousness. To echo a man's opinions and try to draw him out in speech is called sycophancy. To speak without regard for what is right or wrong is called flattery. To delight in talking about other men's failings is called calumny. To break up friendships and set kinfolk at odds is called maliciousness. To praise falsely and hypocritically so as to cause injury and evil to others is called wickedness. Without thought for right or wrong, to try to face in two directions at once so as to steal a glimpse of the other party's wishes is called treachery.

These eight faults inflict chaos on others and injury on the possessor. A gentleman will not befriend the man who possesses them, an enlightened ruler will not have him for his minister. To insist that you know it all, that everything be done your way, snatching from others and appropriating for your own use - this is called avarice. To see your errors but refuse to change, to listen to remonstrance but go on behaving worse than before - this is called obstinacy. When men agree with you, to commend them; when they disagree with you, to refuse to see any goodness in them even when it is there - this is called bigotry.

These are the four evils. If you do away with the eight faults and avoid committing the four evils, then and only then will you become capable of being taught! Confucius looked chagrined and gave a sigh. Then he bowed twice, straightened up, and said, "Twice I have been exiled from Lu; they wiped away my footprints in Wei, chopped down a tree on me in Sung, and besieged me between Ch'en and Ts'ai. I am aware of no error of my own, and yet why did I fall victim to these four persecutions? A pained expression came over the stranger's face and he said, "How hard it is to make you understand!

Once there was a man who was afraid of his shadow and who hated his footprints, and so he tried to get way from them by running. But the more he lifted his feet and put them down again, the more footprints he made. And no matter how fast he ran, his shadow never left him, and so, thinking that he was still going too slowly, he ran faster and faster without a stop until his strength gave out and he fell down dead.


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He didn't understand that by lolling in the shade he could have gotten rid of his shadow and by resting in quietude he could have put an end to his footprints. How could he have been so stupid! If you were diligent in improving yourself, careful to hold fast to the Truth, and would hand over external things to other men, you could avoid these entanglements. But now, without improving yourself, you make demands on others - that is surely no way to go about the thing, is it? He who lacks purity and sincerity cannot move others. Therefore he who forces himself to lament, though he may sound sad, will awaken no grief.

He who forces himself to be angry, though he may sound fierce, will arouse no awe. And he who forces himself to be affectionate, though he may smile, will create no air of harmony. True sadness need make no sound to awaken grief; true anger need not show itself to arouse awe; true affection need not smile to create harmony. When a man has the Truth within himself, his spirit may move among external things. That is why the Truth is to be prized! In the service of parents, it is love and filial piety; in the service of the ruler, it is loyalty and integrity; in festive wine drinking, it is merriment and joy; in periods of mourning, it is sadness and grief.

In loyalty and integrity, service is the important thing; in festive drinking, merriment is the important thing; in periods of mourning, grief is the important thing; in the service of parents, their comfort is the important thing. In seeking to perform the finest kind of service, one does not always try to go about it in the same way. In assuring comfort in the serving of one's parents, one does not question the means to be employed. In seeking the merriment that comes with festive drinking, one does not fuss over what cups and dishes are to be selected. In expressing the grief that is appropriate to periods of mourning, one does not quibble over the exact ritual to be followed.

By nature it is the way it is and cannot be changed. Therefore the sage patterns himself on Heaven, prizes the Truth, and does not allow himself to be cramped by the vulgar. The stupid man does the opposite of this. He is unable to pattern himself on Heaven and instead frets over human concerns. He does not know enough to prize the Truth but instead, plodding along with the crowd, he allows himself to be changed by vulgar ways, and so is never content. Alas, that you fell into the slough of human hypocrisy at such an early age, and have been so late in hearing of the Great Way!

Confucius once more bowed twice, straightened up, and said, "Now that I have succeeded in meeting you, it would seem as though Heaven has blessed me. If, Master, you would not consider it a disgrace for one like myself to enter the ranks of those who wait upon you, and to be taught by you in person, then may I be so bold as to inquire where your lodgings are? I would like to be allowed to go there, receive instruction, and at last learn the Great Way! The stranger replied, "I have heard it said, If it is someone you can go with, then go with him to the very end of the mysterious Way; but if it is someone you cannot go with, someone who does not understand the Way, then take care and have nothing to do with him - only then may you avoid danger to yourself.

Keep working at it! Now I will leave you, I will leave you. Yen Yuan brought the carriage around, Tzu-lu held out the strap for pulling oneself up, but Confucius, without turning in their direction, waited until the ripples on the water were stilled and he could no longer hear the sound of the pole before he ventured to mount. Tzu-lu, following by the side of the carriage, said, "I have been permitted to serve you for a long time, Master, but I have never seen you encounter anyone who filled you with such awe.

The rulers of ten thousand chariots, the lords of a thousand chariots, when they receive you, invariably seat you on the same level as themselves and treat you with the etiquette due to an equal, and still you maintain a stiff and haughty air. But now this old fisherman, pole in hand, presents himself in front of you, and you double up at the waist, as bent as a chiming-stone,4 and bow every time you reply to his words - this is going too far, isn't it?

Your disciples all are wondering about it. Why should a fisherman deserve such treatment? Confucius leaned forward on the crossbar, sighed, and said, "You certainly are hard to change! All this time you have been immersed in the study of ritual principles and you still haven't gotten rid of your mean and servile ways of thinking. Come closer and I will explain to you. To meet an elder and fail to treat him with respect is a breach of etiquette. To see a worthy man and fail to honor him is to lack benevolence.

If the fisherman were not a Perfect Man, he would not be able to make other men humble themselves before him. And if men, in humbling themselves before him, lack purity of intention, then they will never attain the Truth. As a result, they will go on forever bringing injury upon themselves. There is no greater misfortune than for a man to lack benevolence. And yet you alone dare to invite such misfortune! All things that lose it, die; all that get it, live. To go against it in one's undertakings is to fail; to comply with it is to succeed.

Hence, wherever the Way is to be found, the sage will pay homage there. As far as the Way is concerned, this old fisherman may certainly be said to possess it. How, then, would I dare fail to show respect to him! By chance he met Po-hun Wu-jen. And it's from this kind of confusion that trouble comes. The soup sellers have nothing but their broths to peddle and their margin of gain can't be very large. Body wearied by the burden of such a state, wisdom exhausted in its administration, he would want to shift his affairs onto me and make me work out some solution - that was what scared me!

Not long afterwards, Po-hun Wu-jen went to Lieh Tzu's house and found the area outside his door littered with shoes. After standing there a while, he went away without a word. The servant in charge of receiving guests went in and reported this to Lieh Tzu. Lieh Tzu snatched up his shoes and ran barefoot after him, overtaking him at the gate.

I told you from the beginning that people would come flocking around you, and here they are flocking around you. It's not that you're able to make them come to you - it's that you're unable to keep them from coming. But what good is it to you? If you move other people and make them happy, you must be showing them something unusual in yourself.

And if you move others, you invariably upset your own basic nature, in which case there's nothing more to be said. These men you wander around with - none will give you any good advice. All they have are petty words, the kind that poison a man. No one understands, no one comprehends - so who can give any help to anyone else? The clever man wears himself out, the wise man worries.

But the man of no ability has nothing he seeks. He eats his fill and wanders idly about. Drifting like an unmoored boat, emptily and idly he wanders along. There was a man from Cheng named Huan who, after three years of reciting and memorizing texts at a place called Ch'iu-shih, finally became a Confucian scholar. As the Yellow River spreads its moisture for nine li along its banks, so Huan's affluence spread to his three sets of relatives. He saw to it that his younger brother Ti became a Mo-ist, and the Confucian and the Mo-ist debated with each other, but their father always took sides with the younger brother.

Ten years of this, and Huan committed suicide. Appearing to his father in a dream, he said, "It was I who made it possible for your son to become a Mo-ist. Why don't you try taking a look at my grave - I have become the berries on the catalpa and the cypress there! When the Creator rewards a man, he does not reward what is man-made in the man but what is Heaven-made. It was what was in the younger brother that made him a Mo-ist.

Yet there are those like Huan who think they are different from others and even despise their own kin. Like men from Ch'i drinking at a well, they try to elbow each other away.



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