Rong Qiqi was a man of unknown origin. Wearing a coarse deerskin coat and a rope for a belt, he played a zither and sang as he walked.
When Confucius was traveling at Mount Tai, he saw him and asked, “Why are you so joyful, sir?”
Rong Qiqi replied, “I have many reasons for joy. Heaven and Earth give birth to all things, but humans are the most noble; I have been born as a human, and that is my first joy. There is a distinction between the sexes, with men considered superior; I have been born a man, and that is my second joy. In this life, there are those who never see the sun or moon and die in infancy; I have already reached the age of ninety, and that is my third joy. Poverty is the common lot of scholars, and death is the ultimate destination of all people. To dwell in this common lot and await my final destination – why should I not be joyful?”
Note
Poor hermit Rong Qiqi plays zither and sings at Mount Tai. Asked by Confucius why he rejoices, he names three blessings: being human, male and long-lived. He accepts poverty and death as natural, embodying Daoist contentment with simple existence.
Rong Qiqi (荣启期):
A legendary ancient hermit and philosopher whose exact origins are unknown. He is primarily known through this anecdote in the Biographies of Noble Recluses and the Liezi. He serves as an archetype of the Daoist ideal of finding profound contentment and joy in the most basic facts of existence, completely detached from material wealth or social status.
Confucius at Mount Tai:
Mount Tai was a sacred site associated with imperial sacrifices and cosmic order. Confucius’ presence here represents his active pursuit of moral and cultural order. His interaction with Rong Qiqi highlights a recurring literary motif in ancient Chinese texts: the great sage (Confucius) encountering a humble hermit whose radical contentment challenges conventional worldly values.
The Three Joys:
Rong Qiqi’s philosophy of the “Three Joys” (being human, being male, and living to old age) reflects a profound acceptance of fate. While the “male superiority” aspect reflects the patriarchal norms of ancient China, the overarching philosophy is deeply Daoist. It emphasizes gratitude for the natural lottery of life rather than striving for artificial societal success.
Embracing Poverty and Death:
This phrase encapsulates the Daoist approach to mortality and social standing. Instead of fearing death or despising poverty, the “Perfect Man” accepts them as natural, inevitable phases of the cosmic cycle. This stoic tranquility stands in stark contrast to the Confucian drive for legacy and social achievement.
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