University of Virginia Library

CHAPTER IX

TAUNTING THE PUISSANT

a. The Lord Grand Secretary: Let us consider for a moment
the Imperial riches of such places as Chü-ch'ü of Yüeh, Yün-mêng
of Ch'u, Ch`ü-yeh of Sung, and Mêng-chu of Ch'i;[1] they are all
of substance worthy of a Lord Protector or a King. It is when he
has them consolidated and well guarded[2] that the Ruler of Men
grows strong; should he fail to put any restrictions upon their use,
he will speedily go to his ruin. Thus when the state of Ch'i[3] gave
away its vitals to private individuals, its vassal houses grew powerful
beyond control, just as the branches of a tree when they become
too big break the main trunk, all because the vassal houses succeeded
in laying their hands upon the riches of the ocean and obtained
control of the profits derived from fisheries and salt beds. They were
now in position to use their accumulated strength in order to manipulate
the masses, and their bounties to distribute doles to the plebs.
As a consequence Ch'i, divided against itself, became dependent
of outside powers; sovereign authority shifted to the ministers and
the administration was cast down into the hands of the vassal clans;
the ducal house was humiliated, while the patrician family of T'ien[4]
waxed strong. Their caravans and cargoes[5] often reached three
thousand cartloads! All this serves to prove that once you let go
of the root, nothing can save for you the branches.

b. At the present time our natural resources contained in mountains,

rivers, seas and lakes are not limited to Yün-mêng and Mêng-chu.
Metallurgists and brine-boilers always choose for their activities
the seclusion of sombre valleys, seldom visited by people. As they
craftily and cunningly ply their trade betwixt mountain and sea,
there is danger that great evils might arise from this situation. With
these people riding on prosperity, they dispel simplicity and increase
dishonest practices,[6] with the result that few will be those who
hold in honor fundamental occupations. K'ung Chin and Hsien-yang,[7]
Commissioners of Salt and Iron for the Exchequer, proposed
to the government, therefore, that the people be summoned to provide
for the necessary expenses themselves to boil salt with implements
supplied by the authorities, in order to bar the road to
shifty and dishonest practices. You can see from that how profound
was the aim of the prohibitory laws and also how far-sighted the
intent of the officials.

c. The Literati: Far-sighted and far-reaching in intent is your
policy but contiguous with profit for powerful families. The aim of
your prohibitory laws is profound indeed, but manifestly leading
you into the path of wild extravagance. Since the establishment of
the Profit-and-Loss System and the initiation of the Three Enterprises,[8]
the privileged families throng the streets like drifting
clouds, the hubs of their chariots knocking against one another on
the road. Violating all public laws, they promote but their own
interests; sitting astride mountains and marshes and monopolizing
all offices and markets, they present a far greater problem than the
feudal possessors of fisheries and salt-beds. They hold the state
authority and travel around the Empire. This is more than the influence
of T'ien Ch'ang[9] and the power of the feudal ministers.[10]

Their prestige is higher than that of the Six Ministers[11] and their
wealth double that of T'ao and Wei.[12] In the style of their chariots
and their dress they usurp the prerogatives of dukes or kings; their
palaces and mansions overstep the limits prescribed by the regulations;
they combine whole rows of dwellings, cutting off thoroughfares
and alleys. They build intersecting galleries to accommodate themselves
in their strolls and sight-seeing tours; dig ponds and build
winding lanes for their parties de plaisir: they fish along deep
water-courses, unleash their hounds at fleeting hare and fierce wolf,
revel in feats of strength, football[13] games and cock-fighting.
The singing-girls of Chung-shan[14] play their inflammatory music[15]
on the balconies of their halls, while the drums beat and spirited
dancing[16] is going on below. Their wives and daughters dress only
in the finest silks and their maids and concubines trail trains of the
finest linen.[17] Their sons and grandsons ride out with long retinues
of chariots and horsemen; in and out they ride to the hunt and
display their skill in handling net and dart.[18] The result is that we
see the farmer abandoning his plough and toiling no more; the
people becoming vagabonds[19] or growing idle—and why? Because
while they toil, others reap the fruit of their labor. Wasters continue
to compete with each other, unceasingly trying to reach higher
levels of extravagance. This is the only explanation for the people
increasing in dishonest practices and the dwindling number of those
who turn to fundamental occupations.

5 Play the ("rippling" [OMITTED]) Chih [OMITTED] note. Chih corresponds to Summer and Fire.

d. The Lord Grand Secretary: That an exalted office is synonymous
with handsome emolument is as natural as a sturdy root producing
luxuriant branches. Therefore, Wên Wang's sons and grandsons
received fiefs because of their father's virtue, and Po Ch'in[20] became
rich because of Chou Kung's having been Chancellor of the realm.
Sons achieve prestige when their fathers hold exalted positions, just
as fish wax big in extensive waters, for as the Chuan says, Rivers
and seas can fatten a thousand li of land.[21] If great virtue can
extend to the Four Seas, so much more does it benefit one's own
family! Thus when the husband is exalted at court, the wife is honored
in the home. To speak of riches as passably fine[22] was a principle
with the Ancients. The Prince while not different from other men,
says Mencius, is what he is chiefly because of his station.[23] But for
the rank and file of the people to aspire to the station of the scions of
high ministers is just as preposterous as for a cripple to wish to
overtake Lou Chi.[24] Is it not rather a vain hope to long for a
treasure of a thousand pieces of gold with not a farthing of capital?

e. The Literati: Even in their days of obscurity as simple commoners
Yü and Chi[25] would regard themselves responsible for every
luckless person[26] in the Empire, as if it were they who had pushed
him into the pit of distress. They arose, therefore, and assisted Yao
in subduing the flood, regulating the land, and teaching the people
the agricultural arts. Such was the heavy responsibility that they
took upon themselves for the sake of the whole world. How can
you say that they sought appointments for the mere support of
their families? Now, he who feeds upon the labor of ten thousand
men, should take upon himself their cares and shoulder their
burdens. Whether it is a man losing his employment or an official
neglecting his duty, it should be alike a load on a minister. Thus

the gentleman in serving his government carries out his duty
but does not take delight in his station. The salary he receives is
meant to benefit the worthy, not for him to pocket profits; he
should not obscure worth when he sees it, and use his appointments
exclusively for himself. Thus did Kung-shu[27] earn the title of "The
Cultured" and Wei Ch'êng Tzŭ[28] become known as "The Worthy";
thus Chou first perfected his virtue and then enfeoffed his descendants
— in this way his action could never be considered as partizan.[29]
Thus Chou Kung completed his work and then only accepted his
fief—in this way he could never be considered by the world as
being covetous.

f. But how different is the situation now! Relatives push each
other to the front; partizan cliques recommend one another. When
the father is exalted in his position, the son becomes overweening
at home; when the husband is honored at the court, the wife pushes
her calls[30] into the higher social circles. You have the wealth of
Chou Kung without possessing his virtue, and the extravagance of
Kuan Chung without his achievements. No wonder that even paupers
and cripples entertain vain hopes of quickening their pace.