Lu Tong, courtesy name Jieyu, was a native of the state of Chu. He was devoted to cultivating his nature and made a living by farming the land himself. During the reign of King Zhao of Chu, Lu Tong observed the erratic and chaotic politics of the state, so he feigned madness and refused to take office; thus, people of his time called him “The Madman of Chu.”
When Confucius traveled to Chu, the Madman Jieyu strolled past his door and sang, “O Phoenix, O Phoenix! How has your virtue fallen into such decay? The future age cannot be awaited, and the past age cannot be recalled. When the world is governed by the Dao, the sage achieves success; when the world is devoid of the Dao, the sage merely preserves his life. In these present times, one is fortunate merely to escape punishment. Fortune is lighter than a feather, yet no one knows how to bear it; disaster is heavier than the earth, yet no one knows how to avoid it. Enough, enough! Cease trying to govern men with virtue. Danger, danger! Stop drawing lines on the ground and forcing yourself to walk within them. The thorns are thick; do not hinder my steps. The path is winding; do not harm my feet. Mountain trees invite their own destruction because they are useful as timber; oil invites its own burning because it can fuel a fire. The cassia tree is felled because its bark is edible; the lacquer tree is slashed because its sap is useful. Everyone knows the utility of the useful, but no one knows the utility of the useless.”
Hearing this, Confucius alighted from his chariot, wishing to speak with him, but Jieyu hurried away, and Confucius was unable to converse with him. Later, the King of Chu, having heard of Lu Tong’s worthiness, sent an envoy bearing a hundredyi of gold and four chariots to recruit him, saying, “The king requests that you, sir, govern the lands south of the Yangtze River.” Lu Tong merely smiled and gave no reply. After the envoy departed, Lu Tong’s wife returned from the market and said, “In your youth, sir, you stood for righteousness; surely you will not betray it in your old age! The chariot tracks outside the door are deeply rutted. I have heard that a man of righteousness will not move unless it accords with ritual. I serve you, sir; we farm to feed ourselves and weave to clothe ourselves. With full bellies and warm garments, our joy is self-sufficient. It would be best to leave this place.”
Thereupon, the husband shouldered his cooking pots, and the wife balanced her spinning tools upon her head. Changing their names and surnames, they wandered among the famous mountains. They fed on the fruits of the cassia and sumac, and consumed the seeds of Solomon’s seal. Ultimately, they went into seclusion on Mount Emei in Shu, where they lived for several hundred years. Popular legend holds that they both attained immortality.
Note
Lu Tong, the Madman of Chu, feigned madness to evade officialdom. He sang to dissuade Confucius from political pursuit, preaching the Daoist “utility of the useless”. Rejecting royal recruitment, he and his wife secluded themselves on Mount Emei.
Lu Tong / The Madman of Chu (陆通 / 楚狂):
A legendary Daoist hermit who used feigned madness as a shield against the corrupt political system. His famous song to Confucius is one of the most iconic passages in Daoist literature, perfectly encapsulating the philosophy of preserving one’s life and spiritual purity in a chaotic era.
The Phoenix Metaphor:
In Chinese mythology, the phoenix is an auspicious bird that only appears during times of peace and virtuous rule. Jieyu uses it as a metaphor for Confucius, lamenting that despite his noble virtues, Confucius is trying to spread his teachings in a morally bankrupt era, thus bringing “decay” upon himself.
The Utility of the Useless:
A foundational concept in Daoist philosophy, particularly in the Zhuangzi. While society values things for their practical use (which inevitably leads to their exploitation and destruction, like the useful trees being cut down), true survival and spiritual freedom lie in being “useless” to the worldly system, thereby avoiding harm and preserving one’s natural state.
Feigned Madness and Reclusion:
In ancient China, pretending to be insane was a recognized survival strategy for scholars who refused to serve corrupt regimes. It allowed them to openly criticize the government without facing execution, while signaling their absolute refusal to participate in politics.
Immortality and Mount Emei:
The conclusion of the passage transitions from historical philosophy to religious Daoism. Mount Emei is one of the sacred Buddhist and Daoist mountains in China. The couple’s disappearance into the mountains and their legendary lifespan of hundreds of years reflect the Daoist pursuit of physical and spiritual immortality through nature, diet (eating herbs like Solomon’s seal), and complete withdrawal from society.
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