There is no particular record of the worthies mentioned above. Confucius said, "Neither affecting obscurity, nor courting prominence, but unconsciously occupying the happy mean,--he who can attain to these three will enjoy a surpassing fame. "In dangerous parts, where one wayfarer out of ten meets his death, fathers and sons and brothers will counsel each other not to travel without a sufficient escort. Is not this wisdom? And there where men are also greatly in danger, in the lists of passion, in the banquet hour, not to warn them is error indeed." Physical precautions are not alone sufficient. Man's moral nature equally requires constant watchfulness and care. The Grand Augur, in his ceremonial robes, approached the shambles and thus addressed the pigs:-- "How can you object to die? I shall fatten you for three months. I shall discipline myself for ten days and fast for three. I shall strew fine grass, and place you bodily upon a carved sacrificial dish. Does not this satisfy you?" Then speaking from the pigs' point of view, he continued, "It is better perhaps after all to live on bran and escape the shambles...." "But then," added he, speaking from his own point of view, "to enjoy honour when alive one would readily die on a war-shield or in the headsman's basket." So he rejected the pigs' point of view and adopted his own point of view. In what sense then was he different from the pigs? Even as a pig thinks of nothing but eating, so was the Grand Augur ready to sacrifice everything, life itself, for paltry fame. * * * * * When Duke Huan was out hunting, with Kuan Chung as his charioteer, he saw a bogy. Catching hold of Kuan Chung's hand, he asked him, saying, "What do you see?" "I see nothing," replied Kuan Chung. But when the Duke got home he became delirious, and for many days was unable to go out. There came a certain Huang Tzŭ Kao Ngao of the Ch'i State "A sage of the Ch'i State,"--as the commentators usually say when in reality they know nothing about the individual. and said, "Your Highness is self-injured. How could a bogy injure you? When the vital strength is dissipated in anger, and is not renewed, there is a deficiency. When its tendency is in one direction upwards, the result is to incline men to wrath. When its tendency is in one direction downwards, the result is loss of memory. When it remains stagnant, in the middle of the body, the result is disease." "Very well," said the Duke, "but are there such things as bogies?" "There are," replied Huang. "There is the mud spirit Li; the fire spirit Kao; Lei T'ing, the spirit of the dust-bin; P'ei O and Wa Lung, sprites of the north-east; Yi Yang of the north-west; Wang Hsiang of the water; the Hsin of the hills; the K'uei of the mountain; the P'ang Huang of the moor; the Wei I of the marsh." The garb and bearing of the above beings are very fully described by commentators. "And what may the Wei I be like?" asked the Duke.