Duke Jing of Qi owned four thousand horses (in ancient China, a team of four horses was called a “si”; thus, one thousand si equals four thousand horses), enjoying immense wealth and luxury. Yet on the day he died, the people could find no virtue in him to praise. Bo Yi and Shu Qi starved to death beneath Mount Shouyang, living in utter poverty, yet people still honor their memory to this day. Is this not exactly what is meant?
Note
Through stark contrast, this passage from the Analects of Confucius profoundly reveals the Confucian core value of prioritizing virtue over material gain and righteousness above all. It asserts that true fame lies not in power or wealth, but in moral integrity and spiritual nobility.
Duke Jing of Qi represents worldly success: high rank, vast riches – but because he lacked benevolent governance and virtuous conduct in life, he was quickly forgotten after death. This shows that external glory without inner virtue is ultimately hollow.
Bo Yi and Shu Qi, by contrast, are moral exemplars revered by Confucians: they chose to starve rather than eat grain from the Zhou dynasty, upholding their principle that King Wu’s overthrow of the Shang ruler violated ritual propriety (li). Though extreme, their act symbolized “seeking humaneness and attaining it” (Analects 7.16) – sacrificing life to defend righteousness, thus achieving eternal spiritual legacy.
Confucius uses this to clarify: history’s true measure is not wealth or status, but conformity to yi (righteousness) and ren (humaneness). The people’s enduring praise (“the people still honor”) is the ultimate verdict of moral worth – not official records or epitaphs.
The passage also implicitly warns rulers: if one pursues only power and pleasure while neglecting benevolent governance, even a glorious life ends in being “unpraisable in death.” Conversely, even in destitution, steadfast adherence to principle earns everlasting renown.
In today’s materialistic age, this teaching is especially resonant: the value of life lies not in what you possess, but in what you stand for; not in how you die, but in how you are remembered.
In short, Confucius teaches: Four thousand horses are not worthy of admiration; one act of righteousness echoes through millennia. The people’s hearts turn only to virtue.
Further Reading
The Master said, “Coarse food, water to drink, bending my arm for a pillow – joy is still found therein. Wealth and rank acquired unrighteously are to me like floating clouds.” Analects 7.16 (Shu Er)
Both contrast righteous poverty with unrighteous wealth; material comfort without righteousness is worthless.
The Master said, “The noble person understands righteousness; the petty person understands profit.” Analects 4.16 (Li Ren)
Reinforces the dichotomy between moral principle (righteousness) and material interest (profit) – central to the judgment of Bo Yi/Shu Qi vs. Duke Jing.
The Master said, “When the state is well-governed, it is honorable to receive a salary; when the state is poorly governed, to receive a salary is shameful.” Analects 14.1 (Xian Wen)
Emphasizes that accepting benefits under immoral regimes compromises integrity – echoing Bo Yi and Shu Qi’s refusal to serve Zhou.
齊景公有馬千駟，死之日，民無德而稱焉。伯夷叔齊餓于首陽之下，民到于今稱之。其斯之謂與？
Leave a Reply