Zhuangzi / Nanhua zhenjing / Book of Master Zhuang
{"WorkMasterId":6817,"WpPageId":285560,"ParentWpPageId":193892,"Slug":"zhuangzi","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/zhuangzi-zhuang-zhou/zhuangzi/","RelativeUrl":"theos/humanities/philosophy/philosophers/zhuangzi-zhuang-zhou/zhuangzi/","HasFullText":true,"RawHtmlLength":957161,"CleanHtmlLength":901051,"Kicker":"Philosophy Work","Title":"Zhuangzi / Nanhua zhenjing / Book of Master Zhuang","Deck":"The received Zhuangzi uses parable, dialogue, skepticism, spontaneity, transformation, and perspectival reasoning to loosen fixed distinctions and reorient life toward wandering with dao.","BackLink":{"Text":"Back to Zhuangzi","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/zhuangzi-zhuang-zhou/"},"AuthorCard":{"Label":"Author","Title":"Zhuangzi","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/zhuangzi-zhuang-zhou/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/zhuangzi-zhuang-zhou-02-zhuangzi-zhuang-zhou-image-2.jpg","ImageAlt":"Zhuangzi in a traditional standing portrait","FilterTerra":"China (East Asia)","ClickText":"Zhuangzi","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/zhuangzi-zhuang-zhou/","Copies":["369 BCE – 286 BCE","Meng, state of Song, now near Shangqiu, Henan; exact site uncertain","Warring States Daoist philosopher whose received Zhuangzi tradition uses parable, skepticism, transformation, spontaneity, and perspectival reasoning to loosen fixed distinctions and reorient life toward wandering with dao."]},"ContextCards":[{"Label":"Period","Key":"Period:1","Title":"Ancient History","DateText":"3000 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/"},{"Label":"Era","Key":"Era:2","Title":"Iron Age","DateText":"1200 BCE – 501 BCE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/philosophers-of-the-iron-age/"},{"Label":"Composition","Title":"300 BCE","Url":"","DateText":""}],"DateNote":"Displayed as 300 BCE as a normalized late Warring States received-text display/sort year. The date does not assert that every chapter was written by Zhuang Zhou; source notes preserve Inner Chapter attribution, later strata, Liu Xiang/Han catalog evidence, and Guo Xiang received-edition transmission.","GeoCards":[{"Label":"Region","Key":"Region:2"},{"Label":"Terra Avita","Key":"TerraAvita:10"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:41"},{"Label":"Modern Country","Key":"Country:CHN:10"}],"OriginalTitle":"莊子 / 南華真經","Language":"Classical Chinese","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:metaphysics"},{"Label":"Secondary Discipline","Key":"Discipline:epistemology"}],"Tradition":"Warring States Daoism, Lao-Zhuang philosophy, literary skepticism, spontaneity, transformation, and perspectival reasoning","FullText":{"Title":"Full Text","Copy":"Public-domain full text from Project Gutenberg eBook #59709 .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["The received Zhuangzi uses parable, dialogue, skepticism, spontaneity, transformation, and perspectival reasoning to loosen fixed distinctions and reorient life toward wandering with dao."],"Classification":{"AlternateTitles":"Zhuangzi; Zhuāngzǐ; Chuang Tzu; Chuang-tzu; Chuang Tze; Nan-hua chen-ching; Nanhua zhenjing; Book of Master Zhuang; The Writings of Chuang Tzu","KeyConcepts":"Zhuangzi; Nanhua zhenjing; Inner Chapters; Outer Chapters; Miscellaneous Chapters; butterfly dream; carefree wandering; equality of things; wuwei; ziran; transformation; perspective; skepticism; language; Hui Shi; Guo Xiang","Methodology":"Source-backed received-text work cluster; SEP, IEP, Britannica, Routledge REP, Chinese Text Project, catalog, and scholarship rows are evidence only and no full text is imported.","Structure":"Work page with Chinese, romanized, and English title forms, normalized Warring States display year, date note, evidence note, source linkage, and no full-text badge."},"Arguments":["The received Zhuangzi uses parable, dialogue, skepticism, spontaneity, transformation, and perspectival reasoning to loosen fixed distinctions and reorient life toward wandering with dao."],"Influence":{"InfluencedBy":"Warring States disputation, Laozi and early Daoist thought, the School of Names, Mohist and Confucian debate culture, Hui Shi, and early Chinese naturalist and normative dao discourse.","InfluenceOn":""},"Significance":["Accepted as the single direct Zhuangzi work row for the site: the received Zhuangzi / Nanhua zhenjing text, with Inner Chapters closest to Zhuang Zhou and Outer/Miscellaneous chapters treated as later transmitted strata. No full text is imported.","The received Zhuangzi remains central to Daoist metaphysics, epistemology, language philosophy, ethics, aesthetics, philosophy of mind, religion, and comparative debates about skepticism and perspective."],"EvidenceNote":["Accepted as the single direct Zhuangzi work row for the site: the received Zhuangzi / Nanhua zhenjing text, with Inner Chapters closest to Zhuang Zhou and Outer/Miscellaneous chapters treated as later transmitted strata. No full text is imported."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eProject Gutenberg\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eProject Gutenberg eBook #59709\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · Imported\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://www.gutenberg.org/ebooks/59709\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["The received Zhuangzi uses parable, dialogue, skepticism, spontaneity, transformation, and perspectival reasoning to loosen fixed distinctions and reorient life toward wandering with dao."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"Zhuangzi; Zhuāngzǐ; Chuang Tzu; Chuang-tzu; Chuang Tze; Nan-hua chen-ching; Nanhua zhenjing; Book of Master Zhuang; The Writings of Chuang Tzu"},{"Label":"Key Concepts","Value":"Zhuangzi; Nanhua zhenjing; Inner Chapters; Outer Chapters; Miscellaneous Chapters; butterfly dream; carefree wandering; equality of things; wuwei; ziran; transformation; perspective; skepticism; language; Hui Shi; Guo Xiang"},{"Label":"Methodology","Value":"Source-backed received-text work cluster; SEP, IEP, Britannica, Routledge REP, Chinese Text Project, catalog, and scholarship rows are evidence only and no full text is imported."},{"Label":"Structure","Value":"Work page with Chinese, romanized, and English title forms, normalized Warring States display year, date note, evidence note, source linkage, and no full-text badge."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["The received Zhuangzi uses parable, dialogue, skepticism, spontaneity, transformation, and perspectival reasoning to loosen fixed distinctions and reorient life toward wandering with dao."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":"Warring States disputation, Laozi and early Daoist thought, the School of Names, Mohist and Confucian debate culture, Hui Shi, and early Chinese naturalist and normative dao discourse."},{"Label":"Influence On","Value":"Classical Daoism, Wei-Jin xuanxue, Guo Xiang, Chinese Buddhism, Chan/Zen reception, Chinese literary aesthetics, theories of spontaneity, perspectival skepticism, language critique, and comparative philosophy."}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as the single direct Zhuangzi work row for the site: the received Zhuangzi / Nanhua zhenjing text, with Inner Chapters closest to Zhuang Zhou and Outer/Miscellaneous chapters treated as later transmitted strata. No full text is imported.","The received Zhuangzi remains central to Daoist metaphysics, epistemology, language philosophy, ethics, aesthetics, philosophy of mind, religion, and comparative debates about skepticism and perspective."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as the single direct Zhuangzi work row for the site: the received Zhuangzi / Nanhua zhenjing text, with Inner Chapters closest to Zhuang Zhou and Outer/Miscellaneous chapters treated as later transmitted strata. No full text is imported."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003ePublic-domain full text from \u003ca href=\"https://www.gutenberg.org/ebooks/59709\"\u003eProject Gutenberg eBook #59709\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\r\n\u003cpre\u003e\u003c/pre\u003e\r\n\u003ch1\u003e \u003cspan class=\"smcap\"\u003eChuang Tzŭ\u003c/span\u003e\u003c/h1\u003e\r\n\u003cdiv class=\"figcenter\"\u003e\r\n\u003cimg alt=\"\" src=\"https://chrisdeasy.com/wp-content/uploads/gutenberg-zhuangzi-i-title.jpg\" id=\"img_images_i_title.jpg\"\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph2\"\u003e\u003ci\u003eMystic, Moralist, and Social Reformer\u003c/i\u003e\u003c/p\u003e\r\n\u003cp class=\"mt2 ph3\"\u003eTRANSLATED FROM THE CHINESE\u003c/p\u003e\r\n\u003cp class=\"ph4\"\u003eBY\u003c/p\u003e\r\n\u003cp class=\"ph2\"\u003eHERBERT A. GILES\u003c/p\u003e\r\n\u003cp class=\"ph4\"\u003e\u003ci\u003eH. B. M.\u0027s Consul at Tamsui\u003c/i\u003e\u003c/p\u003e\r\n\u003cdiv class=\"figcenter\"\u003e\r\n\u003cimg alt=\"\" src=\"https://chrisdeasy.com/wp-content/uploads/gutenberg-zhuangzi-i-title-image.jpg\" id=\"img_images_i_title-image.jpg\"\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph4\"\u003e\u003cspan class=\"smcap\"\u003eLondon\u003c/span\u003e\u003cbr\u003e\r\nBERNARD QUARITCH\u003cbr\u003e\r\n1889\u003c/p\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_iii\"\u003e[iii]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003e \u003ci\u003eCONTENTS.\u003c/i\u003e\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003ctable class=\"toc\" data-summary=\"Contents\"\u003e\r\n\u003ctbody\u003e\u003ctr\u003e\r\n\u003cth class=\"cht\" colspan=\"3\"\u003e \u003c/th\u003e\r\n\u003cth class=\"tdr\"\u003e\u003ci\u003ePage\u003c/i\u003e\u003c/th\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"cht\" colspan=\"3\"\u003e\u003cspan class=\"smcap\"\u003eIntroduction\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_v\" class=\"pginternal\"\u003ev\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"cht\" colspan=\"3\"\u003e\u003cspan class=\"smcap\"\u003eNote on the Philosophy of Chuang Tzŭ\u003c/span\u003e, \u003ci\u003eby Canon Moore\u003c/i\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_xviii\" class=\"pginternal\"\u003exviii\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"cht\"\u003eCHAPTER\u003c/td\u003e\u003ctd class=\"rom\"\u003eI\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eTranscendental Bliss\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_1\" class=\"pginternal\"\u003e1\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eThe Identity of Contraries\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_12\" class=\"pginternal\"\u003e12\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eIII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eNourishment of the Soul\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_33\" class=\"pginternal\"\u003e33\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eIV\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eMan among Men\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_38\" class=\"pginternal\"\u003e38\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eV\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eThe Evidence of Virtue Complete\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_56\" class=\"pginternal\"\u003e56\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eVI\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eThe Great Supreme\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_68\" class=\"pginternal\"\u003e68\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eVII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eHow to Govern\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_91\" class=\"pginternal\"\u003e91\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eVIII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eJoined Toes\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_99\" class=\"pginternal\"\u003e99\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eIX\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eHorses\u0027 Hoofs\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_106\" class=\"pginternal\"\u003e106\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eX\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eOpening Trunks\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_110\" class=\"pginternal\"\u003e110\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXI\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eOn Letting Alone\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_119\" class=\"pginternal\"\u003e119\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eThe Universe\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_135\" class=\"pginternal\"\u003e135\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXIII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eThe Tao of God\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_157\" class=\"pginternal\"\u003e157\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXIV\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eThe Circling Sky\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_173\" class=\"pginternal\"\u003e173\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXV\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eSelf-Conceit\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_190\" class=\"pginternal\"\u003e190\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXVI\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eExercise of Faculties\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_195\" class=\"pginternal\"\u003e195\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXVII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eAutumn Floods\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_200\" class=\"pginternal\"\u003e200\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXVIII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003ePerfect Happiness\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_220\" class=\"pginternal\"\u003e220\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXIX\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eThe Secret of Life\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_229\" class=\"pginternal\"\u003e229\u003c/a\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_iv\"\u003e[iv]\u003c/a\u003e\u003c/span\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXX\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eMountain Trees\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_245\" class=\"pginternal\"\u003e245\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXI\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eT\u0027ien Tzŭ Fang\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_261\" class=\"pginternal\"\u003e261\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eKnowledge travels North\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_276\" class=\"pginternal\"\u003e276\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXIII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eKêng Sang Ch\u0027u\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_294\" class=\"pginternal\"\u003e294\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXIV\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eHsü Wu Kuei\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_311\" class=\"pginternal\"\u003e311\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXV\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eTsê Yang\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_335\" class=\"pginternal\"\u003e335\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXVI\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eContingencies\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXVII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eLanguage\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_363\" class=\"pginternal\"\u003e363\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXVIII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eOn Declining Power\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_370\" class=\"pginternal\"\u003e370\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXIX\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eRobber Chê\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_387\" class=\"pginternal\"\u003e387\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXX\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eOn Swords\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_407\" class=\"pginternal\"\u003e407\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXXI\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eThe Old Fisherman\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_413\" class=\"pginternal\"\u003e413\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXXII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eLieh Tzŭ\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_423\" class=\"pginternal\"\u003e423\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"tdc\"\u003e\"\u003c/td\u003e\u003ctd class=\"rom\"\u003eXXXIII\u003c/td\u003e\r\n\u003ctd class=\"cht\"\u003e—\u003cspan class=\"smcap\"\u003eThe Empire\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_437\" class=\"pginternal\"\u003e437\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"cht\" colspan=\"3\"\u003e\u003cspan class=\"smcap\"\u003eIndex\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_455\" class=\"pginternal\"\u003e455\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd class=\"cht\" colspan=\"3\"\u003e\u003cspan class=\"smcap\"\u003eErrata and Addenda\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"pag\"\u003e\u003ca href=\"#Page_466\" class=\"pginternal\"\u003e466\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003c/tbody\u003e\u003c/table\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003ch2\u003e\u003ci\u003eIntroduction.\u003c/i\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_v\"\u003e[v]\u003c/a\u003e\u003c/span\u003e\r\n\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eChuang Tzŭ\u003ca id=\"FNanchor_1\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_1\"\u003e[1]\u003c/a\u003e\u003c/span\u003e belongs to the third and fourth\r\ncenturies before Christ. He lived in the feudal\r\nage, when China was split up into a number of States\r\nowning a nominal allegiance to the royal, and weakly,\r\nHouse of Chou.\u003c/p\u003e\r\n\u003cp\u003eHe is noticed by the historian Ssŭ-ma Ch\u0027ien, who\r\nflourished at the close of the second century \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e, as\r\nfollows:—\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eChuang Tzŭ was a native of Mêng.\u003ca id=\"FNanchor_2\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_2\"\u003e[2]\u003c/a\u003e His personal\r\nname was Chou. He held a petty official\r\npost at Ch\u0027i-yüan in Mêng.\u003ca id=\"FNanchor_3\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_3\"\u003e[3]\u003c/a\u003e He lived contemporaneously\r\nwith Prince Hui of the Liang State and\r\nPrince Hsüan of the Ch\u0027i State. His erudition was\r\nmost varied; but his chief doctrines are based upon\r\nthe sayings of Lao Tzŭ.\u003ca id=\"FNanchor_4\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_4\"\u003e[4]\u003c/a\u003e Consequently, his writings,\r\nwhich extend to over 100,000 words, are mostly\r\nallegorical.\u003ca id=\"FNanchor_5\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_5\"\u003e[5]\u003c/a\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_vi\"\u003e[vi]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe wrote \u003ccite\u003eThe Old Fisherman\u003c/cite\u003e, \u003ccite\u003eRobber Chê\u003c/cite\u003e, and\r\n\u003ccite\u003eOpening Trunks\u003c/cite\u003e, with a view to asperse the Confucian\r\nschool and to glorify the mysteries of Lao\r\nTzŭ.\u003ca id=\"FNanchor_6\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_6\"\u003e[6]\u003c/a\u003e \u003cem\u003eWei Lei Hsü\u003c/em\u003e, \u003cem\u003eKêng Saṅg Tzŭ\u003c/em\u003e, and the like,\r\nare probably unsubstantial figments of his imagination.\u003ca id=\"FNanchor_7\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_7\"\u003e[7]\u003c/a\u003e\r\nNevertheless, his literary and dialectic skill\r\nwas such that the best scholars of the age proved\r\nunable to refute his destructive criticism of the\r\nConfucian and Mihist schools.\u003ca id=\"FNanchor_8\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_8\"\u003e[8]\u003c/a\u003e\u003c/p\u003e\r\n\u003cp\u003eHis teachings were like an overwhelming flood,\r\nwhich spreads at its own sweet will. Consequently,\r\nfrom rulers and ministers downwards, none could\r\napply them to any definite use.\u003ca id=\"FNanchor_9\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_9\"\u003e[9]\u003c/a\u003e\u003c/p\u003e\r\n\u003cp\u003ePrince Wei of the Ch\u0027u State, hearing of Chuang\r\nTzŭ\u0027s good report, sent messengers to him, bearing\r\ncostly gifts, and inviting him to become Prime\r\nMinister. At this Chuang Tzŭ smiled and said\r\nto the messengers, \"You offer me great wealth\r\nand a proud position indeed; but have you never\r\nseen a sacrificial ox?—When after being fattened\r\nup for several years, it is decked with embroidered\r\ntrappings and led to the altar, would it not willingly\r\nthen change places with some uncared-for pigling?…\r\nBegone! Defile me not! I would\r\nrather disport myself to my own enjoyment in the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_vii\"\u003e[vii]\u003c/a\u003e\u003c/span\u003e\r\nmire than be slave to the ruler of a State. I will\r\nnever take office. Thus I shall remain free to\r\nfollow my own inclinations.\"\u003ca id=\"FNanchor_10\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_10\"\u003e[10]\u003c/a\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTo enable the reader to understand more fully the\r\nwritings of Chuang Tzŭ, and to appreciate his aim and\r\nobject, it will be necessary to go back a few more hundred\r\nyears.\u003c/p\u003e\r\n\u003cp\u003eIn the seventh century \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e, lived a man, now commonly\r\nspoken of as Lao Tzŭ. He was the great Prophet of\r\nhis age. He taught men to return good for evil, and to\r\nlook forward to a higher life. He professed to have\r\nfound the clue to all things human and divine.\u003c/p\u003e\r\n\u003cp\u003eHe seems to have insisted that his system could not be\r\nreduced to words. At any rate, he declared that those\r\nwho spoke did not know, while those who knew did not\r\nspeak.\u003c/p\u003e\r\n\u003cp\u003eBut to accommodate himself to conditions of mortality,\r\nhe called this clue TAO, or \u003cspan class=\"smcap\"\u003eThe Way\u003c/span\u003e, explaining that the\r\nword was to be understood metaphorically, and not in a\r\nliteral sense as the way or road upon which men walk.\u003c/p\u003e\r\n\u003cp\u003eThe following are sentences selected from the indisputably\r\ngenuine remains of Lao Tzŭ, to be found scattered\r\nhere and there in early Chinese literature:—\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAll the world knows that the goodness of doing\r\ngood is not real goodness.\u003c/p\u003e\r\n\u003cp\u003eWhen merit has been achieved, do not take\r\nit to yourself. On the other hand, if you do not\r\ntake it to yourself, it shall never be taken from you.\u003c/p\u003e\r\n\u003cp\u003eBy many words wit is exhausted. It is better\r\nto preserve a mean.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_viii\"\u003e[viii]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eKeep behind, and you shall be put in front.\r\nKeep out, and you shall be kept in.\u003c/p\u003e\r\n\u003cp\u003eWhat the world reverences may not be treated\r\nwith irreverence.\u003c/p\u003e\r\n\u003cp\u003eGood words shall gain you honour in the market-place.\r\nGood deeds shall gain you friends among\r\nmen.\u003c/p\u003e\r\n\u003cp\u003eHe who, conscious of being strong, is content\r\nto be weak,—he shall be a cynosure of men.\u003c/p\u003e\r\n\u003cp\u003eThe Empire is a divine trust, and may not be\r\nruled. He who rules, ruins. He who holds by\r\nforce, loses.\u003c/p\u003e\r\n\u003cp\u003eMighty is he who conquers himself.\u003c/p\u003e\r\n\u003cp\u003eHe who is content, has enough.\u003c/p\u003e\r\n\u003cp\u003eTo the good I would be good. To the not-good\r\nI would also be good, in order to make them good.\u003c/p\u003e\r\n\u003cp\u003eIf the government is tolerant, the people will be\r\nwithout guile. If the government is meddling,\r\nthere will be constant infraction of the law.\u003c/p\u003e\r\n\u003cp\u003eRecompense injury with kindness.\u003c/p\u003e\r\n\u003cp\u003eThe wise man\u0027s freedom from grievance is\r\nbecause he will not regard grievances as such.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOf such were the pure and simple teachings of Lao\r\nTzŭ. But it is upon the wondrous doctrine of \u003cem\u003eInaction\u003c/em\u003e\r\nthat his claim to immortality is founded:—\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eDo nothing, and all things will be done.\u003c/p\u003e\r\n\u003cp\u003eI do nothing, and my people become good of\r\ntheir own accord.\u003c/p\u003e\r\n\u003cp\u003eAbandon wisdom and discard knowledge, and\r\nthe people will be benefited an hundredfold.\u003c/p\u003e\r\n\u003cp\u003eThe weak overcomes the strong, the soft overcomes\r\nthe hard. All the world knows this; yet\r\nnone can act up to it.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_ix\"\u003e[ix]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThe softest things in the world override the\r\nhardest. That which has no substance enters\r\nwhere there is no fissure. And so I know that\r\nthere is advantage in \u003cem\u003eInaction\u003c/em\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSuch doctrines as these were, however, not likely to\r\nappeal with force to the sympathies of a practical people.\r\nIn the sixth century \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e, before Lao Tzŭ\u0027s death, another\r\nProphet arose. He taught his countrymen that \u003cem\u003eduty to\r\none\u0027s neighbour\u003c/em\u003e comprises the whole duty of man.\r\nCharitableness of heart, justice, sincerity, and fortitude,—sum\r\nup the ethics of Confucius. He knew nothing of a\r\nGod, of a soul, of an unseen world. And he declared\r\nthat the unknowable had better remain untouched.\u003c/p\u003e\r\n\u003cp\u003eAgainst these hard and worldly utterances, Chuang Tzŭ\r\nraised a powerful cry. The idealism of Lao Tzŭ had\r\nseized upon his poetic soul, and he determined to stem\r\nthe tide of materialism in which men were being fast\r\nrolled to perdition.\u003c/p\u003e\r\n\u003cp\u003eHe failed, of course. It was, indeed, too great a task to\r\npersuade the calculating Chinese nation that by doing\r\nnothing, all things would be done. But Chuang Tzŭ\r\nbequeathed to posterity a work which, by reason of its\r\nmarvellous literary beauty, has always held a foremost\r\nplace. It is also a work of much originality of thought.\r\nThe writer, it is true, appears chiefly as a disciple insisting\r\nupon the principles of a Master. But he has contrived to\r\nextend the field, and carry his own speculations into regions\r\nnever dreamt of by Lao Tzŭ.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eIt may here be mentioned that the historian Ssŭ-ma\r\nCh\u0027ien, already quoted, states in his notice of Lao Tzŭ\r\nthat the latter left behind him a small volume in 5,000\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_x\"\u003e[x]\u003c/a\u003e\u003c/span\u003e\r\nand odd characters. Ssŭ-ma Ch\u0027ien does not say, nor\r\ndoes he give the reader to understand, that he himself had\r\never seen the book in question. Nor does he even hint\r\n(see p. v.) that Chuang Tzŭ drew his inspiration from a\r\nbook, but only from the \"sayings\" of Lao Tzŭ.\u003c/p\u003e\r\n\u003cp\u003eConfucius never mentions this book. Neither does\r\nMencius, China\u0027s \"Second Sage,\" who was born about\r\none hundred years after the death of the First.\u003c/p\u003e\r\n\u003cp\u003eBut all this is a trifle compared with the fact that\r\nChuang Tzŭ himself never once alludes to such a book;\r\nalthough now, in this nineteenth century, there are some,\r\nhappily few in number, who believe that we possess the\r\nactual work of Lao Tzŭ\u0027s pen. It is, perhaps, happier\r\nstill that this small number cannot be said to include\r\nwithin it the name of a single native scholar of eminence.\r\nIn fact, as far as I know, the whole range of Chinese\r\nliterature yields but the name of one such individual\r\nwho has ever believed in the genuineness of the so-called\r\n\u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e.\u003ca id=\"FNanchor_11\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_11\"\u003e[11]\u003c/a\u003e Even he would probably have remained\r\nunknown to fame, had he not been brother to Su\r\nTung-p\u0027o.\u003ca id=\"FNanchor_12\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_12\"\u003e[12]\u003c/a\u003e\u003c/p\u003e\r\n\u003cp\u003eChuang Tzŭ, indeed, puts into the mouth of Lao Tzŭ\r\nsayings which are now found in the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e, mixed\r\nup with a great many other similar sayings which are\r\nnot to be found there. But he also puts sayings, which\r\nnow appear in the Tao-Tê-Ching, into the mouth of\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xi\"\u003e[xi]\u003c/a\u003e\u003c/span\u003eConfucius (p. \u003ca href=\"#Page_275\" class=\"pginternal\"\u003e275\u003c/a\u003e)! And even into the mouth of the\r\nYellow Emperor (pp. \u003ca href=\"#Page_277\" class=\"pginternal\"\u003e277-278\u003c/a\u003e), whose date is some\r\ntwenty centuries earlier than that of Lao Tzŭ himself!!\u003c/p\u003e\r\n\u003cp\u003eTwo centuries before the Christian era, an attempt was\r\nmade to destroy, with some exceptions, the whole of\r\nChinese literature, in order that history might begin anew\r\nfrom the reign of the First Emperor of united China.\r\nThe extent of the actual mischief done by this \"Burning\r\nof the Books\" has been greatly exaggerated. Still, the\r\nmere attempt at such a holocaust gave a fine chance to\r\nthe scholars of the later Han dynasty (\u003cspan class=\"smcap\"\u003eA.D.\u003c/span\u003e 25-221), who\r\nseem to have enjoyed nothing so much as forging, if not\r\nthe whole, at any rate portions, of the works of ancient\r\nauthors. Some one even produced a treatise under the\r\nname of Lieh Tzŭ, a philosopher mentioned by Chuang\r\nTzŭ, not seeing that the individual in question was a\r\ncreation of Chuang Tzŭ\u0027s brain!\u003c/p\u003e\r\n\u003cp\u003eAnd the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e was undoubtedly pieced together\r\nsomewhere about this period, from recorded sayings and\r\nconversations of Lao Tzŭ.\u003ca id=\"FNanchor_13\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_13\"\u003e[13]\u003c/a\u003e\u003c/p\u003e\r\n\u003cp\u003eChuang Tzŭ\u0027s work has suffered in like manner. Several\r\nchapters are clearly spurious, and many episodes have\r\nbeen interpolated by feeble imitators of an inimitable\r\nstyle.\u003c/p\u003e\r\n\u003cp\u003eThe text, as it now stands, consists of thirty-three\r\nchapters. These are a reduction from fifty-three, which\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xii\"\u003e[xii]\u003c/a\u003e\u003c/span\u003eappear to have been in existence in the fourth century \u003cspan class=\"smcap\"\u003eA.D.\u003c/span\u003e\u003ca id=\"FNanchor_14\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_14\"\u003e[14]\u003c/a\u003e\r\nThe following is the account given in the Imperial Catalogue\r\nof the first known edition:—\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eChuang Tzŭ, with Commentary, in 10 books. By\r\nKuo Hsiang of the Chin dynasty (\u003cspan class=\"smcap\"\u003eA.D.\u003c/span\u003e 265-420).\u003c/p\u003e\r\n\u003cp\u003eThe \u003ccite\u003eShih-shuo-hsin-yü\u003c/cite\u003e\u003ca id=\"FNanchor_15\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_15\"\u003e[15]\u003c/a\u003e states that Kuo Hsiang\r\nstole his work from Hsiang Hsiu.\u003ca id=\"FNanchor_16\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_16\"\u003e[16]\u003c/a\u003e Subsequently,\r\nHsiang Hsiu\u0027s edition was issued, and the two were\r\nin circulation together. Hsiang Hsiu\u0027s edition is\r\nnow lost, while Kuo Hsiang\u0027s remains.\u003c/p\u003e\r\n\u003cp\u003eComparison with quotations from Hsiang Hsiu\u0027s\r\nwork, as given in \u003ccite\u003eChuang Tzŭ Explained\u003c/cite\u003e, by Lu\r\nTê-ming, shows conclusive evidence of plagiarism.\r\nNevertheless, Kuo Hsiang contributed a certain\r\namount of independent revision, making it impossible\r\nfor us to regard the whole as from the hand of\r\nHsiang Hsiu. Consequently, it now passes under\r\nthe name of Kuo Hsiang.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSince Kuo Hsiang\u0027s time, numberless editions with\r\never-varying interpretations have been produced to delight\r\nand to confuse the student. Of these, I have chosen six,\r\nrepresentative as nearly as possible of different schools of\r\nthought. Their editors are:—\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e1.—\u003cspan class=\"smcap\"\u003eKuo Hsiang\u003c/span\u003e of the Chin dynasty. (\u003ci\u003ea\u003c/i\u003e) As given\r\nin the \u003ccite\u003eShih Tzŭ Ch\u0027üan Shu\u003c/cite\u003e, or Complete Works of the\r\nTen Philosophers. (\u003ci\u003eb\u003c/i\u003e) As edited by Tan Yüan-ch\u0027un, of\r\nthe Ming dynasty, with his own valuable notes.\u003c/p\u003e\r\n\u003cp\u003e2.—\u003cspan class=\"smcap\"\u003eLü Hui-ch\u0027ing\u003c/span\u003e of the Sung dynasty.\u003c/p\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xiii\"\u003e[xiii]\u003c/a\u003e\u003c/span\u003e\r\n\u003cp\u003e3.—\u003cspan class=\"smcap\"\u003eLin Hsi-yi\u003c/span\u003e of the Sung dynasty.\u003c/p\u003e\r\n\u003cp\u003e4.—\u003cspan class=\"smcap\"\u003eWang Yü\u003c/span\u003e of the Sung dynasty. Son of the famous\r\nWang An-shih.\u003c/p\u003e\r\n\u003cp\u003e5.—\u003cspan class=\"smcap\"\u003eHsing Tung\u003c/span\u003e, a Taoist priest of the Ming dynasty.\u003c/p\u003e\r\n\u003cp\u003e6.—\u003cspan class=\"smcap\"\u003eLin Hsi-chung\u003c/span\u003e, of the Ming and Ch\u0027ing dynasties.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhere there is a consensus of opinion, I have followed\r\nsuch interpretation without demur. But where opinions\r\ndiffer, I have not hesitated to accept that interpretation\r\nwhich seemed to me to be most in harmony with the\r\ngeneral tenor of Chuang Tzŭ\u0027s philosophy. And where\r\nall commentators fail equally, as they sometimes do, to\r\nyield anything at all intelligible, I have then ventured to\r\nfall back upon what Chuang Tzŭ himself would have\r\ncalled the \"light of nature.\" Always keeping steadily in\r\nview the grand precept of Lin Hsi-chung, that we should\r\nattempt to interpret Chuang Tzŭ neither according to Lao\r\nTzŭ, nor according to Confucius, nor according to Buddha,\r\nbut according to Chuang Tzŭ himself.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eOf the thirty-three existing chapters, the first seven are\r\ncalled \"inside\" chapters, the next fifteen \"outside,\" and\r\nthe remaining eleven \"miscellaneous.\"\u003c/p\u003e\r\n\u003cp\u003eThe meaning of \"inside\" and \"outside\" is a matter of\r\ndispute. Some Chinese critics have understood these\r\nterms in the obvious sense of esoteric and exoteric. But\r\nit is simpler to believe with others that the titles of the\r\nfirst seven chapters are taken from the inside or subject-matter,\r\nwhile the outside chapters are so named because\r\ntheir titles are derived casually from words which happen\r\nto stand at the beginning or outside of each.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xiv\"\u003e[xiv]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eCompared with the \"miscellaneous,\" these latter seem\r\nto have been classed together as elucidating a single\r\nprinciple in terms more easy of apprehension; while the\r\n\"miscellaneous\" chapters embrace several distinct trains\r\nof thought, and are altogether more abstruse. The\r\narrangement is unscientific, and it was probably this which\r\ncaused Su Tung-p\u0027o to decide that division into chapters\r\nbelongs to a later age. He regards chaps. xxix-xxxii as\r\nspurious, although Ssŭ-ma Ch\u0027ien alludes to two of these\r\nas Chuang Tzŭ\u0027s work. It has indeed been held that the\r\ninside chapters alone (i-vii) are from Chuang Tzŭ\u0027s own\r\npen. But most of the other chapters, exclusive of\r\nxxix-xxxii, contain unmistakable traces of a master hand.\r\nCh. xvii, by virtue of an exquisite imagery, has earned\r\nfor its author the affectionate sobriquet of \"Chou of the\r\nAutumn Floods.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChuang Tzŭ, it must be remembered, has been for\r\ncenturies classed as a heterodox writer. His work was\r\nan effort of reaction against the materialism of Confucian\r\nteachings. And in the course of it he was anything but\r\nsparing of terms. Confucius is dealt with in language\r\nwhich no modern literate can approve. But the beauty\r\nand vigour of the language are facts admitted by all. He\r\nis constantly quoted in the great standard lexicon which\r\npasses under the name of K\u0027ang Hsi.\u003c/p\u003e\r\n\u003cp\u003eBut no acquaintance with the philosophy of Chuang\r\nTzŭ would assist the candidate for honours at the competitive\r\nexaminations which are the portals to official place\r\nand power. Consequently, Chuang Tzŭ is studied chiefly\r\nby older men, who have retired from office, or who have\r\nbeen disappointed in their career. Those too who are\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xv\"\u003e[xv]\u003c/a\u003e\u003c/span\u003e\r\ndominated by a religious craving for something better\r\nthan mortality, find in his pages much agreeable solace\r\nagainst the troubles of this world, with an implied promise\r\nof another and a better world to come.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eIt has been publicly announced that translations of Lao\r\nTzŭ and Chuang Tzŭ are to appear among the \u003ccite\u003eSacred\r\nBooks of the East\u003c/cite\u003e.\u003ca id=\"FNanchor_17\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_17\"\u003e[17]\u003c/a\u003e\u003c/p\u003e\r\n\u003cp\u003eNow to include the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e in such a series would\r\nbe already a doubtful step. Apart from spuriousness, it\r\ncan only by a severe stretch of courtesy be termed a\r\n\"sacred book.\" It undoubtedly contains many of Lao\r\nTzŭ\u0027s sayings, but it also undoubtedly contains much that\r\nLao Tzŭ never said and never could have said. It illustrates\r\nrather that period when the pure \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of Lao Tzŭ\r\nbegan to be corrupted by alchemistic research and gropings\r\nafter the elixir of life. It was probably written up in self-defence\r\nagainst the encroachments of Buddhism, in those\r\nearly days of religious struggle when China was first\r\nflooded with the \"sacred books\" of the West. It is not\r\nseriously recognised as the Canon of ancient Taoism.\r\nAmong the Taoists of to-day, not one in ten thousand has\r\nmore than heard its name. For modern Taoism is but a\r\nhybrid superstition,—a mixture of ancient nature-worship\r\nand Buddhistic ceremonial, with \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e as the style of the\r\nfirm. Its teachings are farther removed from the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\nof Lao Tzŭ than Ritualism from the Christianity of\r\nChrist.\u003c/p\u003e\r\n\u003cp\u003eAs to Chuang Tzŭ, his work can in no sense be called\r\n\"sacred.\" Unless indeed we modify somewhat the\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xvi\"\u003e[xvi]\u003c/a\u003e\u003c/span\u003eaccepted value of terms, and reckon the works of Aristotle\r\namong the \"sacred\" books of the Greeks. Chuang Tzŭ\r\nwas scarcely the founder of a school. He was not a\r\nProphet, as Lao Tzŭ was, nor can he fairly be said ever\r\nto have been regarded by genuine Taoists as such.\u003c/p\u003e\r\n\u003cp\u003eWhen, many centuries later, the light of Lao Tzŭ\u0027s real\r\nteachings had long since been obscured, then a foolish\r\nEmperor conferred upon Chuang Tzŭ\u0027s work the title of\r\n\u003ccite\u003eHoly Canon of Nan-hua\u003c/cite\u003e.\u003ca id=\"FNanchor_18\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_18\"\u003e[18]\u003c/a\u003e But this was done solely to\r\nsecure for the follies of the age the sanction of a great\r\nname. Not to mention that Lieh Tzŭ\u0027s alleged work, and\r\nmany other similar forgeries have also been equally\r\nhonoured. So that if works like these are to be included\r\namong the \u003ccite\u003eSacred Books of the East\u003c/cite\u003e, then China alone will\r\nbe able to supply matter for translation for the next few\r\ncenturies to come.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003ePartly of necessity, and partly to spare the general\r\nreader, I have relegated to a supplement all textual and\r\ncritical notes involving the use of Chinese characters.\r\nThis supplement will be issued as soon as possible after\r\nmy return to China. It will not form an integral part of\r\nthe present work, being intended merely to assist students\r\nof the language in verifying the renderings I have here\r\nseen fit to adopt. As a compromise I have supplied a\r\nkind of running commentary, introduced, in accordance\r\nwith the Chinese system, into the body of the text. It is\r\nhoped that this will enable any one to understand the\r\ndrift of Chuang Tzŭ\u0027s allusions, and to follow arguments\r\nwhich are usually subtle and oft-times obscure.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xvii\"\u003e[xvii]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eOnly one previous attempt has been made to place\r\nChuang Tzŭ in the hands of English readers.\u003ca id=\"FNanchor_19\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_19\"\u003e[19]\u003c/a\u003e In that\r\ncase, the knowledge of the Chinese language possessed by\r\nthe translator was altogether too elementary to justify\r\nsuch an attempt.\u003ca id=\"FNanchor_20\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_20\"\u003e[20]\u003c/a\u003e\u003c/p\u003e\r\n\u003cp class=\"right\"\u003e\r\nHERBERT A. GILES.\r\n\u003c/p\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xviii\"\u003e[xviii]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch3\u003e\u003ci\u003eNote on the Philosophy of Chaps.\u003c/i\u003e i-vii.\u003c/h3\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003ci\u003eBy the\u003c/i\u003e \u003cspan class=\"smcap\"\u003eRev.\u003c/span\u003e AUBREY MOORE,\u003c/p\u003e\r\n\u003cp class=\"ph4\"\u003eTutor of Keble and Magdalen Colleges, Oxford; Hon. Canon of Christ Church, \u0026amp;c.\u003c/p\u003e\r\n\u003cdiv class=\"figcenter\" style=\"width: 183px;\"\u003e\r\n\u003cimg alt=\"\" src=\"https://chrisdeasy.com/wp-content/uploads/gutenberg-zhuangzi-i-decoline.jpg\" id=\"img_images_i_decoline.jpg\"\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eThe\u003c/span\u003e translator of Chuang Tzŭ has asked me to append a note on the\r\nphilosophy of chs. i-vii. It is difficult to see how one who writes not only\r\nin ignorance of Chinese modes of thought, but with the preconceptions of\r\nWestern philosophy, can really help much towards the understanding of\r\nan admittedly obscure system, involving terms and expressions on which\r\nChinese scholars are not yet agreed. But an attempt to point out\r\nparallelisms of thought and reasoning between East and West may be of\r\nuse in two ways. It may stimulate those who are really competent to\r\nunderstand both terms in the comparison to tell us where the parallelism\r\nis real and where it is only apparent; and it may help to accustom\r\nordinary readers to look for and expect resemblances in systems in which\r\nan earlier age would have seen nothing but contrasts.\u003c/p\u003e\r\n\u003cp\u003eThere was a time when historians of Greek philosophy used to point out\r\nwhat were considered to be the characteristics of Greek thought, and then\r\nto put down to \"Oriental influence\" anything which did not at once agree\r\nwith these characteristics. How and through what channels this \"Oriental\r\ninfluence\" was exercised, it was never easy to determine, nor was it\r\nalways thought worthy of much discussion. In recent times, however,\r\na greater knowledge of Eastern systems has familiarised us with much\r\nwhich, on the same principle, ought to be attributed to \"Greek influence.\"\r\nAnd the result has been that we have learned to put aside theories of\r\nderivation, and to content ourselves with tracing the evolution of reason\r\nand of rational problems, and to expect parallelisms even where the circumstances\r\nare widely different.\u003c/p\u003e\r\n\u003cp\u003eOne instance may be worth quoting in illustration. We used to be\r\ntold that the Greek mind, in its speculation and its art, was characterised\r\nby its love of order, harmony, and symmetry, in contrast with the monstrous\r\ncreations of the Oriental imagination, and the \"colossal ugliness of the\r\nPyramids\"; and it was said with reason that the Aristotelian doctrine of\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xix\"\u003e[xix]\u003c/a\u003e\u003c/span\u003e\r\n\"the mean\" was the ripe fruit of the practical inquiries of the Greeks,\r\nand was the ethical counterpart of their artistic development. But in\r\n1861 we were introduced by Dr. Legge to a Confucianist work, attributed\r\nto Tzŭ Tzŭ, grandson of Confucius and a contemporary of Socrates,\r\nand entitled \u003ccite\u003eThe Doctrine of the Mean\u003c/cite\u003e,\u003ca id=\"FNanchor_21\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_21\"\u003e[21]\u003c/a\u003e which is there represented as\r\nthe true moral way in which the perfect man walks, while all else go\r\nbeyond or fall short of it. Yet even those who discovered the doctrine\r\nof the Trinity in the Tâo-Tê-Ching have not, we believe, suggested\r\nthat Aristotle had private access to the \u003ccite\u003eLi Chi\u003c/cite\u003e.\u003c/p\u003e\r\n\u003cp\u003eWe may then, without bringing any charge of piracy or plagiarism\r\nagainst either, point out some parallels between Chuang Tzŭ and a great\r\nGreek thinker.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChuang Tzŭ\u0027s first chapter is mainly critical and destructive, pointing\r\nout the worthlessness of ordinary judgments, and the unreality of sense\r\nknowledge. The gigantic Rukh, at the height of 90,000 \u003ci lang=\"zh\"\u003eli\u003c/i\u003e, is a mere\r\nmote in the sunbeam. For size is relative. The cicada, which can just\r\nfly from tree to tree, laughs with the dove at the Rukh\u0027s high flight. For\r\nspace also is relative. Compared with the mushroom of a day, P\u0027êng Tsu\r\nis as old as Methuselah; but what is his age to that of the fabled tree,\r\nwhose spring and autumn make up 16,000 years? Time, then, is relative\r\ntoo. And though men wonder at him who could \"ride upon the wind\r\nand travel for many days,\" he is but a child to one who \"roams through\r\nthe realms of For-Ever.\"\u003c/p\u003e\r\n\u003cp\u003eThis doctrine of \"relativity,\" which is a commonplace in Greek as it\r\nis in modern philosophy, is made the basis, both in ancient and modern\r\ntimes, of two opposite conclusions. Either it is argued that all sense\r\nknowledge is relative, and sense is the only organ of knowledge, therefore\r\nreal knowledge is impossible; or else the relativity of sense knowledge\r\nleads men to draw a sharp contrast between sense and reason and to turn\r\naway from the outward in order to listen to the inward voice. The one\r\nalternative is scepticism, the other idealism. In Greek thought the\r\nearliest representatives of the former are the Sophists, of the latter\r\nHeracleitus.\u003c/p\u003e\r\n\u003cp\u003eThere is no doubt to which side of the antithesis Chuang Tzŭ belongs.\r\nHis exposure of false and superficial thinking looks at first like the\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xx\"\u003e[xx]\u003c/a\u003e\u003c/span\u003edestruction of knowledge. Even Socrates was called a Sophist because of\r\nhis destructive criticism and his restless challenging of popular views.\r\nBut Chuang Tzŭ has nothing of the sceptic in him. He is an idealist and\r\na mystic, with all the idealist\u0027s hatred of a utilitarian system, and the\r\nmystic\u0027s contempt for a life of mere external activity. \"The perfect man\r\nignores \u003cem\u003eself\u003c/em\u003e; the divine man ignores \u003cem\u003eaction\u003c/em\u003e; the true sage ignores \u003cem\u003ereputation\u003c/em\u003e\"\r\n(p. \u003ca href=\"#Page_5\" class=\"pginternal\"\u003e5\u003c/a\u003e). The Emperor Yao would have abdicated in favour of a\r\nhermit, but the hermit replies that \"reputation is but the shadow of reality,\"\r\nand will not exchange the real for the seeming. But greater than Yao\r\nand the hermit is the divine being who dwells on the mysterious mountain\r\nin a state of pure, passionless inaction.\u003c/p\u003e\r\n\u003cp\u003eFor the sage, then, life means death to all that men think life, the\r\nlife of \u003cem\u003eseeming\u003c/em\u003e or reputation, of \u003cem\u003edoing\u003c/em\u003e or action, of \u003cem\u003ebeing\u003c/em\u003e or individual selfhood.\r\nThis leads on to the \"budget of paradoxes\" in chap. \u003cspan class=\"smcap\"\u003eII.\u003c/span\u003e As in\r\nthe moral and active region we escape from the world and self, and are able\r\nto reverse and look down upon the world\u0027s judgments, so in the speculative\r\nregion we get behind and beyond the contradictions of ordinary thinking,\r\nand of speech which stereotypes abstractions. The sage knows nothing\r\nof the distinction between subjective and objective. It exists only\r\n\u003ci lang=\"la\"\u003eex analogiâ hominis\u003c/i\u003e. \"From the standpoint of Tao\" all things are one.\r\nPeople \"guided by the criteria of their own mind,\" see only the contradiction,\r\nthe manifoldness, the difference; the sage sees the many\r\ndisappearing in the One, in which subjective and objective, positive and\r\nnegative, here and there, somewhere and nowhere, meet and blend. For\r\nhim, \"a beam and a pillar are identical. So are ugliness and beauty,\r\ngreatness, wickedness, perverseness, and strangeness. Separation is the same\r\nas construction: construction is the same as destruction\" (pp. \u003ca href=\"#Page_19\" class=\"pginternal\"\u003e19-20\u003c/a\u003e).\r\nThe sage \"blends everything into one harmonious whole, rejecting the\r\ncomparison of this and that. Rank and precedence, which the vulgar\r\nprize, the sage stolidly ignores. The universe itself may pass away, but\r\nhe will flourish still\" (p. \u003ca href=\"#Page_29\" class=\"pginternal\"\u003e29\u003c/a\u003e). \"Were the ocean itself scorched up, he\r\nwould not feel hot. Were the milky way frozen hard he would not feel\r\ncold. Were the mountains to be riven with thunder, and the great deep\r\nto be thrown up by storm, he would not tremble\" (pp. \u003ca href=\"#Page_27\" class=\"pginternal\"\u003e27-28\u003c/a\u003e).\u003c/p\u003e\r\n\u003cdiv class=\"poetry-container\"\u003e\u003cdiv class=\"poetry\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eSi fractus illabatur orbis,\u003c/div\u003e\r\n\u003cdiv class=\"verse indent2\"\u003eImpavidum ferient ruinæ.\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\u003cp\u003eHe is \"embraced in the obliterating unity of God,\" and passing into the\r\nrealm of the Infinite finds rest therein (p. \u003ca href=\"#Page_31\" class=\"pginternal\"\u003e31\u003c/a\u003e).\u003c/p\u003e\r\n\u003cp\u003eIt is impossible in reading this chapter on \"The Identity of Contraries\"\r\nnot to be reminded of Heracleitus. The disparagement of sense knowledge,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxi\"\u003e[xxi]\u003c/a\u003e\u003c/span\u003e\r\nand the contempt for common views is indeed equally marked in\r\nEleaticism, and there is much in Chuang Tzŭ which recalls Parmenides,\u003ca id=\"FNanchor_22\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_22\"\u003e[22]\u003c/a\u003e\r\nso far as the contrast between the way of truth and the way of error, the\r\ntrue belief in the One and the popular belief in the Many, is concerned.\r\nBut it seems to me that the \"One\" of Chuang Tzŭ is not the dead Unit\r\nof Eleaticism, which resulted from the thinking away of differences,\r\nbut the living Unity of Heracleitus, in which contraries co-exist.\r\nHeracleitus, indeed, seems to have been a man after Chuang Tzŭ\u0027s own\r\nheart, not only in his obscurity, which won for him the title of ὁ σκοτεινὸς,\r\nbut in his indifference to worldly position, shown in the fact that, like the\r\nEmperor Yao, he abdicates in his brother\u0027s favour (\u003ccite\u003eDiog. Laert.\u003c/cite\u003e ix. 1),\r\nand in his supercilious disregard for the learned like Hesiod and Pythagoras\r\nand Xenophanes and Hecataeus,\u003ca id=\"FNanchor_23\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_23\"\u003e[23]\u003c/a\u003e no less than for the common\r\npeople\u003ca id=\"FNanchor_24\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_24\"\u003e[24]\u003c/a\u003e of his day.\u003c/p\u003e\r\n\u003cp\u003e\"Listen,\" says Heracleitus, \"not to me, but to reason, and confess the\r\ntrue wisdom that \u0027All things are \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u0027\"\u003ca id=\"FNanchor_25\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_25\"\u003e[25]\u003c/a\u003e \"All is One, the divided and\r\nthe undivided, the begotten and the unbegotten, the mortal and the immortal,\r\nreason and eternity, father and son, God and justice.\"\u003ca id=\"FNanchor_26\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_26\"\u003e[26]\u003c/a\u003e \"Cold is\r\nhot, heat is cold, that which is moist is parched, that which is dried up is\r\nwet.\"\u003ca id=\"FNanchor_27\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_27\"\u003e[27]\u003c/a\u003e \"Good and evil are the same.\"\u003ca id=\"FNanchor_28\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_28\"\u003e[28]\u003c/a\u003e \"Gods are mortal, men immortal:\r\nour life is their death, our death their life.\"\u003ca id=\"FNanchor_29\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_29\"\u003e[29]\u003c/a\u003e \"Upward and\r\ndownward are the same.\"\u003ca id=\"FNanchor_30\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_30\"\u003e[30]\u003c/a\u003e \"The beginning and the end are one.\"\u003ca id=\"FNanchor_31\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_31\"\u003e[31]\u003c/a\u003e\r\n\"Life and death, sleeping and waking, youth and age are identical.\"\u003ca id=\"FNanchor_32\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_32\"\u003e[32]\u003c/a\u003e\u003c/p\u003e\r\n\u003cp\u003eThis is what reason tells the philosopher. \"All is \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\" The world\r\nis a unity of opposing forces (παλίντροπος ἁρμονίη κόσμου ὅκωσπερ λύρας\r\nκαὶ τόξου).\u003ca id=\"FNanchor_33\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_33\"\u003e[33]\u003c/a\u003e \"Join together whole and not whole, agreeing and different,\r\nharmonious and discordant. Out of all comes one: out of one all.\"\u003ca id=\"FNanchor_34\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_34\"\u003e[34]\u003c/a\u003e\r\n\"God is day-night, winter-summer, war-peace, repletion-want.\"\u003ca id=\"FNanchor_35\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_35\"\u003e[35]\u003c/a\u003e The\r\nvery rhythm of nature is strife. War, which men hate and the poets would\r\nbanish, \"is the father and lord of all.\"\u003ca id=\"FNanchor_36\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_36\"\u003e[36]\u003c/a\u003e But \"men are without understanding,\r\nthey hear and hear not,\"\u003ca id=\"FNanchor_37\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_37\"\u003e[37]\u003c/a\u003e or \"they hear and understand not.\"\u003ca id=\"FNanchor_38\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_38\"\u003e[38]\u003c/a\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxii\"\u003e[xxii]\u003c/a\u003e\u003c/span\u003eFor they trust to their senses, which are \"false witnesses.\"\u003ca id=\"FNanchor_39\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_39\"\u003e[39]\u003c/a\u003e They see\r\nthe contradictions, but know not that \"the different is at unity with\r\nitself.\"\u003ca id=\"FNanchor_40\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_40\"\u003e[40]\u003c/a\u003e They cannot see the \"hidden harmony, which is greater than\r\nthe harmony which is seen.\"\u003ca id=\"FNanchor_41\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_41\"\u003e[41]\u003c/a\u003e For they live in the external, the commonplace,\r\nthe relative, and never rise above the life of the senses. \"The sow\r\nloves the mire.\"\u003ca id=\"FNanchor_42\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_42\"\u003e[42]\u003c/a\u003e \"The ass prefers fodder to gold.\"\u003ca id=\"FNanchor_43\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_43\"\u003e[43]\u003c/a\u003e And men love their\r\n\"private conceits\" instead of clinging to the universal reason which\r\norders all things,\u003ca id=\"FNanchor_44\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_44\"\u003e[44]\u003c/a\u003e and which even the sun obeys.\u003ca id=\"FNanchor_45\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_45\"\u003e[45]\u003c/a\u003e\u003c/p\u003e\r\n\u003cp\u003eOf the fragments which remain to us of Heracleitus, the greater number\r\nbelong to the region of logic and metaphysics, while Chuang Tzŭ devotes\r\nmuch space to the more practical side of the question. He not only\r\nridicules those who trust their senses, or measure by utilitarian standards,\r\nor judge by the outward appearance;—he teaches them how to pass from\r\nthe seeming to the true. The wonderful carver, who could cut where the\r\nnatural joints are,\u003ca id=\"FNanchor_46\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_46\"\u003e[46]\u003c/a\u003e is one who sees not with the eye of sense but with his\r\nmind. When he is in doubt he \"falls back upon eternal principles\";\r\nfor he is \"devoted to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\" (chap. iii). There is something of humour,\r\nas well as much of truth, in the rebuke which Confucius, speaking \u003ci lang=\"la\"\u003epro\r\nhâc vice\u003c/i\u003e as a disciple of Lao Tzŭ, administers to his self-confident follower\r\nwho wanted to \"be of use.\" \"Cultivate \u003cem\u003efasting\u003c/em\u003e;—not bodily fasting, but\r\nthe fasting of the heart.\" \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e can only abide in the life which has got\r\nrid of self. So the Duke of Shê is reminded that there is something\r\nhigher than duty,\u003ca id=\"FNanchor_47\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_47\"\u003e[47]\u003c/a\u003e viz., \u003cem\u003edestiny\u003c/em\u003e, the state, that is, in which conscious obedience\r\nhas given way to that which is instinctive and automatic. The\r\nparable of the trees (pp. \u003ca href=\"#Page_50\" class=\"pginternal\"\u003e50-53\u003c/a\u003e), with its result in the survival of the good-for-nothing,\r\nis again a reversal of popular outside judgments. For as the\r\nfirst part of the chapter had taught the uselessness of trying to be useful,\r\nso the last part teaches the usefulness of being useless. And the same\r\nthought is carried on in the next chapter, which deals with the reversal of\r\ncommon opinion as to persons. Its motto is:—Judge not by the appearance.\r\nVirtue must prevail and outward form be forgotten. The loathsome\r\nleper Ai T\u0027ai To is made Prime Minister by the wise Duke Ai. The\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxiii\"\u003e[xxiii]\u003c/a\u003e\u003c/span\u003emutilated criminal is judged by Lao Tzŭ to be a greater man than Confucius.\r\nFor the criminal is mutilated in body by man, while Confucius,\r\nthough men know it not, by the judgment of God is πεπηρωμένος πρὸς\r\nἀρετήν.\u003c/p\u003e\r\n\u003cp\u003eThis protest of Chuang Tzŭ against externality, and judging only by\r\nthe outward appearance, might easily be translated into Christian language.\r\nFor Christianity also teaches \u003cem\u003einwardness\u003c/em\u003e, and, in common with all\r\nidealism, resents the delimitation of human life and knowledge to \"the\r\nthings which are seen.\" In its opposition to a mere practical system like\r\nConfucianism, Taoism must have appealed to those deeper instincts of\r\nhumanity to which Buddhism appealed some centuries later. In practice,\r\nConfucianism was limited to the finite. Action, effort, benevolence,\r\nunselfishness,—all these have a place in it, and their theatre is the world\r\nas we know it. Its last word is worldly wisdom; not selfishness, but an\r\nenlarged prudentialism. To the Taoist such a system savours of \"the\r\nrudiments of the world.\" Its \"charity and duty,\" its \"ceremonies and\r\nmusic,\" are the \"Touch not, taste not, handle not,\" of an ephemeral\r\nstate of being, and perish in the using. And the sage seeks for the\r\nAbsolute, the Infinite, the Eternal. He seeks to attain to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003eIt is here that we reach (in chaps. vi, vii) what properly constitutes the\r\n\u003cem\u003emysticism\u003c/em\u003e of Chuang Tzŭ. Heracleitus is not a mystic, though he is the\r\nfounder of a long line, which through Plato, and Dionysius the Areopagite\r\nand John the Scot in the ninth century, and Meister Eckhart in the\r\nthirteenth, and Jacob Böhme in the sixteenth, reaches down to Hegel.\r\nHeracleitus despises the world and shuns it; but he has not yet made\r\nflight from the world a dogma. Even Plato, when in a well-known\r\npassage in the Theaetetus,\u003ca id=\"FNanchor_48\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_48\"\u003e[48]\u003c/a\u003e he counsels flight from the present state of\r\nthings, explains that he means only \"flee from evil and become like God.\"\r\nStill less has Heracleitus got so far as to aim at self-absorption in God.\r\nIn Greek thought the attempt to get rid of consciousness, and to become\r\nthe unconscious vehicle of a higher illumination, is unknown till the time\r\nof Philo. Yet this is the teaching of Chuang Tzŭ. \"The true sage\r\ntakes his refuge in God, and learns that there is no distinction between\r\nsubject and object. This is the very axis of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\" (p. \u003ca href=\"#Page_18\" class=\"pginternal\"\u003e18\u003c/a\u003e). Abstraction\r\nfrom self, then, is the road which leads to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e (chap. vi). The pure\r\nof old did not love life and hate death. They were content to be passive\r\nvehicles of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. They had reached the state of sublime indifference,\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxiv\"\u003e[xxiv]\u003c/a\u003e\u003c/span\u003ethey had become \"oblivious of their own existence.\" Everything in\r\nthem was spontaneous; nothing the result of effort. \"They made no\r\nplans; therefore failing, they had no cause for regret; succeeding, no cause\r\nfor congratulation\" (p. \u003ca href=\"#Page_69\" class=\"pginternal\"\u003e69\u003c/a\u003e). \"They cheerfully played their allotted parts,\r\nwaiting patiently for the end.\" They were free, for they were in perfect\r\nharmony with creation (p. \u003ca href=\"#Page_71\" class=\"pginternal\"\u003e71\u003c/a\u003e). For them One and not One are One;\r\nGod and Man. For they had attained to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, and \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is greater than\r\nGod. \"Before heaven and earth were, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e was. It has existed without\r\nchange from all time. Spiritual beings draw their spirituality therefrom;\r\nwhile the universe became what we see it now. To \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e the zenith is not\r\nhigh, nor the nadir low; no point of time is long ago, nor by lapse of\r\nages has it grown old\" (p. \u003ca href=\"#Page_76\" class=\"pginternal\"\u003e76\u003c/a\u003e). The great legislators obtained TAO, and\r\nlaid down eternal principles. The sun and moon, and the Great Bear\r\nare kept in their courses by \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"poetry-container\"\u003e\u003cdiv class=\"poetry\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Thou dost preserve the stars from wrong;\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eAnd the most ancient heavens, through thee, are fresh and strong.\"\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\u003cp\u003eHe who would attain to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e must get rid of the thought of \"charity\r\nand duty,\" of \"music and ceremonies,\" of body and mind. The flowers\r\nand the birds do not toil, they simply live. That is \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. And for man\r\na state of indifference and calm, the ἀταραξία not of the sceptic but of\r\nthe mystic, a passive reflecting of the Eternal, is the ideal end. \"The\r\nperfect man employs his mind as a mirror. It grasps nothing, it refuses\r\nnothing. It receives but does not keep. And thus he can triumph over\r\nmatter without injury to himself.\" (See p. \u003ca href=\"#Page_98\" class=\"pginternal\"\u003e98\u003c/a\u003e.)\u003c/p\u003e\r\n\u003cp\u003eIt would of course be presumption to attempt to assign a meaning to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\r\nand still more to discover an equivalent in Western thought. But it may\r\nbe lawful to say that Heracleitus often speaks of Λόγος as Chuang\r\nTzŭ speaks of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. It is Necessity (ἀνάγκη), or Fate (εἱμαρμένη), or\r\nMind (γνώμη), or Justice (Δική). In nature it appears as balance and\r\nequipoise; in the State as Law; in man as the universal Reason,\r\nwhich is \u003cem\u003ein\u003c/em\u003e him but not \u003cem\u003eof\u003c/em\u003e him. Sometimes it is identified with the\r\nmysterious name of Zeus, which may not be uttered;\u003ca id=\"FNanchor_49\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_49\"\u003e[49]\u003c/a\u003e sometimes like\r\nthe Ἀνάγκη of the Greek poets, it is supreme over gods and men. If\r\nit is hard to say what is the relation of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e to God, it is not less hard to\r\ndefine the relation of Λόγος to Zeus. To speak of Chuang Tzŭ and\r\nHeracleitus as pantheists is only to say that, so far as we can translate\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxv\"\u003e[xxv]\u003c/a\u003e\u003c/span\u003etheir language into ours, that name seems less inappropriate than Theist\r\nor Deist. But it is doubtful whether the distinction between Pantheism\r\nand Theism would have been intelligible to either philosopher, and certain\r\nthat if they could have understood it, they would have denied to it reality.\r\nBoth held the immanence of the Eternal Principle in all that is. Both\r\ntaught that the soul is an emanation from the Divine, and both, though in\r\nvery different degrees, seem to teach that a life is perfect in proportion as it\r\nbecomes one with that from which it came, and loses what is individual\r\nin it.\u003c/p\u003e\r\n\u003cp\u003eIn Chuang Tzŭ, as in all mystics, there is an element of antinomianism. That\r\n\"good and evil are the same,\" may contain a deep truth for the sage, but\r\n\"take no heed of time, nor of right and wrong\" (p. \u003ca href=\"#Page_31\" class=\"pginternal\"\u003e31\u003c/a\u003e) is, to say the least,\r\ndangerous teaching for the masses. The mystic\u0027s utterances will not bear\r\ntranslation into the language of the world, and to take them \u003ci lang=\"fr\"\u003eau pied de la\r\nlettre\u003c/i\u003e can hardly fail to produce disastrous results. This is why antinomianism\r\nalways dogs the heels of mysticism. And this may perhaps\r\nhelp to explain the debased Taoism of to-day. But of this I know\r\nnothing.\u003c/p\u003e\r\n\u003cp\u003eIt would be interesting to know whether in the undisputed utterances\r\nof Lao Tzŭ (\u003ci\u003ei. e.\u003c/i\u003e putting on one side the \u003ccite\u003eTâo-Tê-Ching\u003c/cite\u003e), Quietism and\r\nthe glorification of Inaction are as prominent as they are in \u003ccite\u003eChuang Tzŭ\u003c/cite\u003e.\r\nOne would be prepared \u003ci lang=\"la\"\u003eà priori\u003c/i\u003e to find that they are not. Lao Tzŭ was\r\nborn at the end of the seventh century \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e, and was, therefore, some fifty\r\nyears older than Confucius, with whom in 517 \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e, he is said to have had\r\nan interview.\u003ca id=\"FNanchor_50\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_50\"\u003e[50]\u003c/a\u003e By the time of Chuang Tzŭ, who was possibly contemporary\r\nwith Mencius, and therefore some two or three centuries after Lao Tzŭ,\r\nConfucianism had become to some extent the established religion of China,\r\nand Taoism, like Republicanism in the days of the Roman Empire, became\r\na mere \u003ci lang=\"fr\"\u003eopposition de salon\u003c/i\u003e. Under such circumstances any elements of\r\nmysticism latent in Lao Tzŭ\u0027s system would develop rapidly. And the antagonism\r\nbetween the representatives of Lao Tzŭ and Confucius would proportionately\r\nincrease. But philosophy does not become mystical and take\r\nrefuge in flight until it abandons all hope of converting the world. When\r\neffort is useless, the mind idealises Inaction, and seeks a metaphysical\r\nbasis for it. For mysticism and scepticism flourish in the same atmosphere\r\nthough in different soils, both, though in different ways, implying\r\nthe abandonment of the rational problem. The Sceptic, the Agnostic\r\nor Positivist of to-day, declares it insoluble, and settles down content to\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxvi\"\u003e[xxvi]\u003c/a\u003e\u003c/span\u003etake things as they are; the mystic retires into himself, and dreams of a\r\nstate of being which is the obverse of the world of fact.\u003c/p\u003e\r\n\u003cp\u003eThe triumph of Confucianism in the centuries which intervened between\r\nLao Tzŭ and Chuang Tzŭ would account for the antagonism between\r\nTaoism and Confucianism as we find it. But it fails to account for the way\r\nin which Confucius is sometimes represented as playing into the hands of\r\nTaoism. On p. \u003ca href=\"#Page_85\" class=\"pginternal\"\u003e85\u003c/a\u003e f. n. the translator explains it as a literary \u003ci lang=\"fr\"\u003ecoup de main\u003c/i\u003e.\r\nDr. Chalmers, quoted by Dr. Legge,\u003ca id=\"FNanchor_51\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_51\"\u003e[51]\u003c/a\u003e says that both Chuang Tzŭ and Lieh\r\nTzŭ introduced Confucius into their writings \"as the lords of the Philistines\r\ndid the captive Samson on their festive occasions, \u0027to make sport for\r\nthem.\u0027\" But there is not a hint of this given in the text, though\r\nthroughout one long chapter (chap. iv) we find Confucius giving a Taoist\r\nrefutation of Confucianist doctrines when defended by his own pupil\r\nYen Hui. It might seem like an attempt to draw a distinction\r\nbetween Confucius and Confucianism, though elsewhere Confucius is\r\nridiculed as wanting in sense.\u003c/p\u003e\r\n\u003cp\u003eMay not the explanation be as follows?—\u003c/p\u003e\r\n\u003cdiv class=\"indent\"\u003e\r\n\u003cp\u003e(i.) Lao Tzŭ and Confucius were probably much nearer to one another\r\nphilosophically than the Taoism of Chuang Tzŭ and the Confucianism\r\nof Mencius. The passages in which Confucius talks Taoism would, on\r\nthis hypothesis, represent a traditional survival of their real relations to\r\none another. The episode of Confucius\u0027 visit to Lao Tzŭ \"to ask about\r\nthe \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\" would, whether it records a fact or not, tend in the same\r\ndirection.\u003c/p\u003e\r\n\u003cp\u003e(ii.) From the first we may assume that the one took an ideal, the\r\nother a practical and utilitarian view of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e \"the Way\"; Confucius\r\nfinding it in social duties and the work of practical life, Lao Tzŭ in the\r\nhidden and the \u003cem\u003einward\u003c/em\u003e, the \"interior life,\" as Christian mystics would call\r\nit. Thus the historian Ssŭ-ma Ch\u0027ien\u003ca id=\"FNanchor_52\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_52\"\u003e[52]\u003c/a\u003e says, \"Lao Tzŭ cultivated the\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e and virtue, his chief aim in his studies being how to keep himself\r\nconcealed and unknown. Seeing the decay of the dynasty he withdrew\r\nhimself out of sight, and no one knows where he died.\"\u003c/p\u003e\r\n\u003cp\u003e(iii.) The divergence between the two views, the ideal and the actual,\r\nthe mystical and the practical, would increase with time, each intensifying\r\nthe other by opposition and reaction, until the practical won its way to\r\nsecurity, and the mystical got left out in the cold, perhaps persecuted,\r\ncertainly suspected, and treated as heterodox, and naturally retaliating by\r\nscornful criticism of the dominant view. When this stage is reached,\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxvii\"\u003e[xxvii]\u003c/a\u003e\u003c/span\u003eMencius regards Lao Tzŭ as a heresiarch, while Chuang Tzŭ often treats\r\nConfucius with contempt and ridicule. For \"the Way that is walked\r\nupon is not the Way,\" and \"the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e which shines forth is not \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\"\r\n(p. \u003ca href=\"#Page_25\" class=\"pginternal\"\u003e25\u003c/a\u003e). But Confucianism being \"established,\" the Taoists are now\r\n\"dissenters,\" and not being strong enough to disestablish Confucianism\r\nbecome more and more mystical, and content themselves with a policy\r\nof protest.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cp\u003eIf there is little direct evidence for this theory as to the relations of\r\nTaoism and Confucianism, there is a curious parallel in Western thought.\r\nWhen Plato was known only in a neo-Platonic disguise, and Aristotle\r\njudged by the \u003ccite\u003eOrganon\u003c/cite\u003e, it was possible for partisans to represent the two\r\nphilosophers as typical opposites, and to assume that \"every one is born a\r\nPlatonist or an Aristotelian,\" forgetting that Aristotle was Plato\u0027s pupil,\r\nand both were followers of Socrates. Later on, when Aristotelianism\r\nbecame \"established\" as the Christian philosophy, Platonism, which\r\nsurvived in the more mystical schoolmen, fell under suspicion, and not\r\nunfrequently justified the suspicion by developing in the direction of\r\nPantheism. It was not till the thirteenth century that the world appealed\r\nfrom Platonists and Aristotelians to Plato and Aristotle, and discovered\r\nthat the divergent streams flowed from neighbouring springs. Such an\r\nappeal, it is to be feared, is hardly possible in the case of Lao Tzŭ and\r\nConfucius, especially as the authenticity of the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e is still in\r\ncontroversy among Sinologues.\u003c/p\u003e\r\n\u003cp\u003eMy object, however, in this note, which has grown out of all proportion,\r\nwas not to suggest a theory as to the possible relations of Lao Tzŭ\r\nand Confucius, but to point out what seemed to be a remarkable\r\nparallel between the teaching of Chuang Tzŭ and Heracleitus. In doing\r\nthis I have accepted Mr. Giles\u0027s translation as an ultimate fact, for the\r\nsimple reason that I do not know a single Chinese character. So far,\r\ntherefore, as the translation prejudices or prejudges questions of Chinese\r\nscholarship, I must leave the defence to the translator. It is also possible,\r\nand more than possible, that my Western preconceptions may have\r\nbiassed my judgment of Chuang Tzŭ\u0027s philosophical teaching. Recent\r\nattempts\u003ca id=\"FNanchor_53\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_53\"\u003e[53]\u003c/a\u003e to draw a parallel between the life of Gautama and the life of\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxviii\"\u003e[xxviii]\u003c/a\u003e\u003c/span\u003eChrist have shown how easy it is unconsciously to read between the lines,\r\nand find parallelisms where they do not exist. If I have been guilty\r\nin the same way, then, with Socrates in the Republic, I say, \"I can\r\nbut suffer the penalty of ignorance; and that penalty is, to be taught\r\nby those who know.\"\u003c/p\u003e\r\n\u003cp class=\"right\"\u003e\r\nA. L. M.\r\n\u003c/p\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter nobreak\"\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_1\"\u003e[1]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"ph2\"\u003e\u003ci\u003eChuang Tzŭ.\u003c/i\u003e\u003c/p\u003e\r\n\u003cdiv class=\"figcenter\" style=\"width: 183px;\"\u003e\r\n\u003cimg alt=\"\" src=\"https://chrisdeasy.com/wp-content/uploads/gutenberg-zhuangzi-i-decoline.jpg\" id=\"img_images_i_decoline.jpg_1\"\u003e\r\n\u003c/div\u003e\r\n\u003ch2\u003eCHAPTER I.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eTranscendental Bliss.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Space infinite—Time infinite—Relativity of magnitudes,\r\nphysical and moral—The magnitude absolute—Usefulness as a test\r\nof value—The usefulness of the useless.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eIn\u003c/span\u003e the northern ocean there is a fish, called the\r\nLeviathan, many thousand \u003ci lang=\"zh\"\u003eli\u003c/i\u003e in size. This\r\nleviathan changes into a bird, called the Rukh,\r\nwhose back is many thousand \u003ci lang=\"zh\"\u003eli\u003c/i\u003e in breadth. With\r\na mighty effort it rises, and its wings obscure the\r\nsky like clouds.\u003c/p\u003e\r\n\u003cp\u003eAt the equinox, this bird prepares to start for the\r\nsouthern ocean, the Celestial Lake. And in the\r\n\u003ccite\u003eRecord of Marvels\u003c/cite\u003e we read that when the rukh\r\nflies southwards, the water is smitten for a space of\r\nthree thousand \u003ci lang=\"zh\"\u003eli\u003c/i\u003e around, while the bird itself\r\nmounts upon a typhoon to a height of ninety\r\nthousand \u003ci lang=\"zh\"\u003eli\u003c/i\u003e, for a flight of six months\u0027 duration.\u003c/p\u003e\r\n\u003cp\u003eJust so are the motes in a sunbeam blown aloft\r\nby God. For whether the blue of the sky is its\r\nreal colour, or only the result of distance without\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_2\"\u003e[2]\u003c/a\u003e\u003c/span\u003e\r\nend, the effect to the bird looking down would be\r\njust the same as to the motes.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eDistance being relative. The rukh at an altitude\r\nof 90,000 \u003ci lang=\"zh\"\u003eli\u003c/i\u003e (three \u003ci lang=\"zh\"\u003eli\u003c/i\u003e to a mile) is no more than a\r\nmote in a sunbeam a few feet from the ground.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIf there is not sufficient depth, water will not\r\nfloat large ships. Upset a cupful into a small hole,\r\nand a mustard-seed will be your boat. Try to float\r\nthe cup, and it will stick, from the disproportion\r\nbetween water and vessel.\u003c/p\u003e\r\n\u003cp\u003eSo with air. If there is not a sufficient depth,\r\nit cannot support large birds. And for this bird a\r\ndepth of ninety thousand \u003ci lang=\"zh\"\u003eli\u003c/i\u003e is necessary; and then,\r\nwith nothing save the clear sky above, and no\r\nobstacle in the way, it starts upon its journey to\r\nthe south.\u003c/p\u003e\r\n\u003cp\u003eA cicada laughed, and said to a young dove,\r\n\"Now, when I fly with all my might, \u0027tis as much\r\nas I can do to get from tree to tree. And sometimes\r\nI do not reach, but fall to the ground midway.\r\nWhat then can be the use of going up ninety\r\nthousand \u003ci lang=\"zh\"\u003eli\u003c/i\u003e in order to start for the south?\"\u003c/p\u003e\r\n\u003cp\u003eHe who goes to Mang-ts\u0027ang,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA short distance into the country.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003etaking three meals with him, comes back with his\r\nstomach as full as when he started. But he who\r\ntravels a hundred \u003ci lang=\"zh\"\u003eli\u003c/i\u003e must grind flour enough for\r\na night\u0027s halt. And he who travels a thousand\r\n\u003ci lang=\"zh\"\u003eli\u003c/i\u003e must supply himself with provisions for three\r\nmonths. Those two little creatures,—what should\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_3\"\u003e[3]\u003c/a\u003e\u003c/span\u003e\r\nthey know? Small knowledge has not the compass\r\nof great knowledge any more than a short year has\r\nthe length of a long year.\u003c/p\u003e\r\n\u003cp\u003eHow can we tell that this is so? The mushroom\r\nof a morning knows not the alternation of day\r\nand night. The chrysalis knows not the alternation\r\nof spring and autumn. Theirs are short\r\nyears.\u003c/p\u003e\r\n\u003cp\u003eBut in the State of Ch\u0027u there is a tortoise\r\nwhose spring and autumn are each of five hundred\r\nyears\u0027 duration. And in former days there was a\r\nlarge tree which had a spring and autumn each of\r\neight thousand years\u0027 duration. Yet, P\u0027êng Tsu\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe Methusaleh of China. His age has not been\r\nagreed upon by Chinese writers, but the lowest\r\ncomputation gives him a life of eight hundred years.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eis still, alas! an object of envy to all.\u003c/p\u003e\r\n\u003cp\u003eIt was on this very subject that the Emperor\r\nT\u0027ang\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eB.C. 1766.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003espoke to Chi, as follows:—\"At the barren north\r\nthere is a great sea, the Celestial Lake. In it there\r\nis a fish, several thousand \u003ci lang=\"zh\"\u003eli\u003c/i\u003e in breadth, and I\r\nknow not how many in length. It is called the\r\nLeviathan. There is also a bird, called the Rukh,\r\nwith a back like Mount T\u0027ai,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eChina\u0027s most famous mountain, situated in the\r\nprovince of Shantung.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand wings like clouds across the sky. Upon a\r\ntyphoon it soars up to a height of ninety thousand\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_4\"\u003e[4]\u003c/a\u003e\u003c/span\u003e\r\n\u003ci lang=\"zh\"\u003eli\u003c/i\u003e, beyond the clouds and atmosphere, with only the\r\nclear sky above it. And then it directs its flight\r\ntowards the south pole.\u003c/p\u003e\r\n\u003cp\u003e\"A quail laughed, and said: Pray, what may\r\nthat creature be going to do? I rise but a few\r\nyards in the air, and settle again after flying around\r\namong the reeds. That is the most I can manage.\r\nNow, where ever can this creature be going to?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe repetition of this story, coupled with its quotation\r\nfrom the \u003ccite\u003eRecord of Marvels\u003c/cite\u003e, is considered to\r\ngive an air of authenticity to Chuang Tzŭ\u0027s illustration,\r\nwhich the reader might otherwise suppose to\r\nbe of his own invention.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSuch, indeed, is the difference between small and\r\ngreat. Take, for instance, a man who creditably\r\nfills some small office, or who is a pattern of virtue\r\nin his neighbourhood, or who influences his prince\r\nto right government of the State,—his opinion of\r\nhimself will be much the same as that quail\u0027s. The\r\nphilosopher Yung laughs at such a one. He, if the\r\nwhole world flattered him, would not be affected\r\nthereby, nor if the whole world blamed him would\r\nhe lose his faith in himself. For Yung can distinguish\r\nbetween the intrinsic and the extrinsic,\r\nbetween honour and shame,—and such men are\r\nrare in their generation. But even he has not\r\nestablished himself.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBeyond the limits of an external world. His\r\nachievements are after all only of the earth, earthy.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThere was Lieh Tzŭ again.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_5\"\u003e[5]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA personage of whom nothing is really known.\r\nHe is considered by the best authorities to have been\r\nof Chuang Tzŭ\u0027s own creation. This, however, did\r\nnot prevent some enterprising scholar, probably of\r\nthe Han dynasty, from discovering a treatise which\r\nstill passes under Lieh Tzŭ\u0027s name.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe could ride upon the wind, and travel whithersoever\r\nhe wished, staying away as long as fifteen\r\ndays. Among mortals who attain happiness, such\r\na man is rare. Yet although Lieh Tzŭ was able\r\nto dispense with walking, he was still dependent\r\nupon something.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eSc.\u003c/i\u003e the wind.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut had he been charioted upon the eternal fitness\r\nof Heaven and Earth, driving before him the\r\nelements as his team while roaming through the\r\nrealms of For-Ever,—upon what, then, would he\r\nhave had to depend?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThat is, nourished upon the doctrines of inaction,\r\nthe continuity of life and death, etc., which will be\r\ndealt with in later chapters.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThus it has been said, \"The perfect man ignores\r\n\u003cem\u003eself\u003c/em\u003e; the divine man ignores \u003cem\u003eaction\u003c/em\u003e; the true Sage\r\nignores \u003cem\u003ereputation\u003c/em\u003e.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHis—for the three are one—is a bliss \"beyond all\r\nthat the minstrel has told.\" Material existences melt\r\ninto thin air; worldly joys and sorrows cease for him\r\nwho passes thus into the everlasting enjoyment of a\r\ntranscendental peace.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe Emperor Yao\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_6\"\u003e[6]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eB.C. 2356. His reign, coupled with that of Shun\r\nwho succeeded him, may be regarded as the Golden\r\nAge of China\u0027s history. See p. \u003ca href=\"#Page_8\" class=\"pginternal\"\u003e8\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewished to abdicate in favour of Hsü Yu,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA worthy hermit.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaying, \"If, when the sun and moon are shining,\r\nyou persist in lighting a torch, is not that a misapplication\r\nof fire? If, when the rainy season is at\r\nits height, you still continue to water the ground,\r\nis not this a waste of labour? Now, sir, do you\r\nassume the reins of government, and the empire will\r\nbe at peace. I am but a dead body, conscious of my\r\nown deficiency. I beg you will ascend the throne.\"\u003c/p\u003e\r\n\u003cp\u003e\"Ever since you, sire, have directed the administration,\"\r\nreplied Hsü Yu, \"the empire has enjoyed\r\ntranquillity. Supposing, therefore, that I were to\r\ntake your place now, should I gain any reputation\r\nthereby? Besides, reputation is but the shadow of\r\nreality; and should I trouble myself about the\r\nshadow? The tit, building its nest in the mighty\r\nforest, occupies but a single twig. The tapir slakes\r\nits thirst from the river, but drinks enough only to\r\nfill its belly. To you, sire, belongs the reputation:\r\nthe empire has no need for me. If a cook is unable\r\nto dress his funeral sacrifices, the boy who\r\nimpersonates the corpse may not step over the\r\nwines and meats and do it for him.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis illustrates rejection of reputation by the true\r\nSage. See \u003ca href=\"#Page_91\" class=\"pginternal\"\u003ech. vii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eChien Wu said to Lien Shu,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBoth fictitious personages.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_7\"\u003e[7]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"I heard Chieh Yü utter something unjustifiably\r\nextravagant and without either rhyme or reason.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis was an individual, named Lu T\u0027ung, who feigned\r\nmadness in order to escape an official career. For\r\nhis interview with Confucius, see \u003ca href=\"#Page_38\" class=\"pginternal\"\u003ech. iv\u003c/a\u003e, \u003ci lang=\"la\"\u003ead fin.\u003c/i\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eI was greatly startled at what he said, for it seemed\r\nto me boundless as the Milky Way, though very\r\nimprobable and removed from the experiences of\r\nmortals.\"\u003c/p\u003e\r\n\u003cp\u003e\"What was it?\" asked Lien Shu.\u003c/p\u003e\r\n\u003cp\u003e\"He declared,\" replied Chien Wu, \"that on the\r\nMiao-ku-shê mountain\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich is as fabulous as the story.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethere lives a divine man whose flesh is like ice or\r\nsnow, whose demeanour is that of a virgin, who\r\neats no fruit of the earth, but lives on air and dew,\r\nand who, riding on clouds with flying dragons for\r\nhis team, roams beyond the limits of mortality.\r\nThis being is absolutely inert. Yet he wards off\r\ncorruption from all things, and causes the crops to\r\nthrive. Now I call that nonsense, and do not\r\nbelieve it.\"\u003c/p\u003e\r\n\u003cp\u003e\"Well,\" answered Lien Shu, \"you don\u0027t ask a\r\nblind man\u0027s opinion of a picture, nor do you invite\r\na deaf man to a concert. And blindness and deafness\r\nare not physical only. There is blindness and\r\ndeafness of the mind, diseases from which I fear\r\nyou yourself are suffering. The good influence\r\nof that man fills all creation. Yet because a\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_8\"\u003e[8]\u003c/a\u003e\u003c/span\u003e\r\npaltry generation cries for reform, you would have\r\nhim condescend to the details of an empire!\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNot seeing that the greater contains the less.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Objective existences cannot harm him. In a\r\nflood which reached to the sky, he would not\r\nbe drowned. In a drought, though metals ran\r\nliquid and mountains were scorched up, he would\r\nnot be hot. Out of his very dust and siftings\r\nyou might fashion two such men as Yao and\r\nShun. And you would have him occupy himself\r\nwith objectives!\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIllustrating the inaction of the divine man.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eA man of the Sung State carried some sacrificial\r\ncaps into the Yüeh State, for sale. But the\r\nmen of Yüeh used to cut off their hair and paint\r\ntheir bodies, so that they had no use for such\r\nthings. And so, when the Emperor Yao, the\r\nruler of all under heaven and pacificator of all\r\nwithin the shores of ocean, paid a visit to the\r\nfour sages of the Miao-ku-shê mountain, on returning\r\nto his capital at Fên-yang, the empire\r\nexisted for him no more.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis illustrates the rejection of self by the perfect\r\nman. Yao had his eyes opened to the hollowness\r\nand uselessness of all mortal possessions. He ceased,\r\ntherefore, to think any more of himself, and \u003ci lang=\"la\"\u003eper\r\nconsequens\u003c/i\u003e of the empire.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHui Tzŭ\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_9\"\u003e[9]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA celebrated schoolman, contemporary with and\r\nantagonistic to Chuang Tzŭ. For an account of his\r\ntheories, see \u003ca href=\"#Page_437\" class=\"pginternal\"\u003ech. xxxiii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaid to Chuang Tzŭ, \"The Prince of Wei gave me\r\na seed of a large-sized kind of gourd. I planted it,\r\nand it bore a fruit as big as a five-bushel measure.\r\nNow had I used this for holding liquids, it\r\nwould have been too heavy to lift; and had I cut\r\nit in half for ladles, the ladles would have been ill\r\nadapted for such purpose. It was uselessly large,\r\nso I broke it up.\"\u003c/p\u003e\r\n\u003cp\u003e\"Sir,\" replied Chuang Tzŭ, \"it was rather you\r\nwho did not know how to use large things. There\r\nwas a man of Sung who had a recipe for salve for\r\nchapped hands, his family having been silk-washers\r\nfor generations. Well, a stranger who had heard\r\nof it, came and offered him 100 \u003ci\u003eoz.\u003c/i\u003e of silver for\r\nthis recipe; whereupon he called together his\r\nclansmen and said, \u0027We have never made much\r\nmoney by silk-washing. Now, we can make 100 \u003ci\u003eoz.\u003c/i\u003e\r\nin a single day. Let the stranger have the recipe.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"So the stranger got it, and went and informed\r\nthe Prince of Wu who was just then at war with\r\nthe Yüeh State. Accordingly, the Prince used it\r\nin a naval battle fought at the beginning of winter\r\nwith the Yüeh State, the result being that the\r\nlatter was totally defeated.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThey suffered from chapped hands, while their\r\nrivals of the Wu State were protected by their\r\npatent salve.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe stranger was rewarded with territory and a\r\ntitle. Thus, while the efficacy of the salve to cure\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_10\"\u003e[10]\u003c/a\u003e\u003c/span\u003e\r\nchapped hands was in both cases the same, its\r\napplication was different. Here, it secured a title;\r\nthere, a capacity for washing silk.\u003c/p\u003e\r\n\u003cp\u003e\"Now as to your five-bushel gourd, why did\r\nyou not make a boat of it, and float about\r\nover river and lake? You could not then have\r\ncomplained of its not holding anything! But I\r\nfear you are rather woolly inside.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eLike it. This, of course, is a sneer. Hui Tzŭ\r\ncould not see that the greatness of a thing depends\r\nupon the greatness of its application.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHui Tzŭ said to Chuang Tzŭ, \"Sir, I have a\r\nlarge tree, of a worthless kind. Its trunk is so\r\nirregular and knotty that it cannot be measured\r\nout for planks; while its branches are so twisted\r\nas to admit of no geometrical subdivision whatever.\r\nIt stands by the roadside, but no carpenter\r\nwill look at it. And your words, sir, are like\r\nthat tree;—big and useless, not wanted by anybody.\"\u003c/p\u003e\r\n\u003cp\u003e\"Sir,\" rejoined Chuang Tzŭ, \"have you never\r\nseen a wild cat, crouching down in wait for its\r\nprey? Right and left it springs from bough to\r\nbough, high and low alike,—until perchance it\r\ngets caught in a trap or dies in a snare. On the\r\nother hand, there is the yak with its great huge\r\nbody. It is big enough in all conscience, but it\r\ncannot catch mice.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe adaptability of a thing is oft-times its bane.\r\nThe inability of the yak to catch mice saves it from\r\nthe snare which is fatal to the wild cat.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_11\"\u003e[11]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Now if you have a big tree and are at a\r\nloss what to do with it, why not plant it in the\r\ndomain of non-existence,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBeyond the limits of our external world. Referring\r\nto the conditions of mental abstraction in which\r\nalone true happiness is to be found.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewhither you might betake yourself to inaction by\r\nits side, to blissful repose beneath its shade?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Why does the horizon hold me fast, with my joy\r\nand grief in this centre?\"—\u003ccite\u003eEmerson.\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThere it would be safe from the axe and from\r\nall other injury; for being of no use to others,\r\nitself would be free from harm.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIllustrating the advantage of being useless. That\r\nwhich is small and useful is thus shown to be inferior\r\nto that which is large and useless.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_12\"\u003e[12]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER II.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eThe Identity of Contraries.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Contraries spring from our subjective individuality—Identity\r\nof subjective and objective—The centre where all distinctions are\r\nmerged in \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e—How to reach this point—Speech an obstacle—The\r\nnegative state—Light out of darkness—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eTzŭ Ch\u0027i\u003c/span\u003e of Nan-kuo sat leaning on a table.\r\nLooking up to heaven, he sighed and became\r\nabsent, as though soul and body had parted.\u003c/p\u003e\r\n\u003cp\u003eYen Ch\u0027êng Tzŭ Yu, who was standing by\r\nhim, exclaimed, \"What are you thinking about\r\nthat your body should become thus like dry\r\nwood, your mind like dead ashes? Surely the\r\nman now leaning on the table is not he who was\r\nhere just now.\"\u003c/p\u003e\r\n\u003cp\u003e\"My friend,\" replied Tzŭ Ch\u0027i, \"your question\r\nis apposite. \u003cem\u003eTo-day I have buried myself\u003c/em\u003e….\r\nDo you understand?… Ah! perhaps you only\r\nknow the music of Man, and not that of Earth.\r\nOr even if you have heard the music of Earth,\r\nyou have not heard the music of Heaven.\"\u003c/p\u003e\r\n\u003cp\u003e\"Pray explain,\" said Tzŭ Yu.\u003c/p\u003e\r\n\u003cp\u003e\"The breath of the universe,\" continued Tzŭ\r\nCh\u0027i, \"is called wind. At times, it is inactive.\r\nBut when active, every aperture resounds to the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_13\"\u003e[13]\u003c/a\u003e\u003c/span\u003e\r\nblast. Have you never listened to its growing\r\nroar?\u003c/p\u003e\r\n\u003cp\u003e\"Caves and dells of hill and forest, hollows\r\nin huge trees of many a span in girth;—these\r\nare like nostrils, like mouths, like ears,\r\nlike beam-sockets, like goblets, like mortars, like\r\nditches, like bogs. And the wind goes rushing\r\nthrough them, sniffing, snoring, singing, soughing,\r\npuffing, purling, whistling, whirring, now\r\nshrilly treble, now deeply bass, now soft, now\r\nloud; until, with a lull, silence reigns supreme.\r\nHave you never witnessed among the trees such\r\na disturbance as this?\"\u003c/p\u003e\r\n\u003cp\u003e\"Well, then,\" enquired Tzŭ Yu, \"since the\r\nmusic of earth consists of nothing more than\r\nholes, and the music of man of pipes and flutes,—of\r\nwhat consists the music of Heaven?\"\u003c/p\u003e\r\n\u003cp\u003e\"The effect of the wind upon these various\r\napertures,\" replied Tzŭ Ch\u0027i, \"is not uniform.\r\nBut what is it that gives to each the individuality,\r\nto all the potentiality, of sound?\u003c/p\u003e\r\n\u003cp\u003e\"Great knowledge embraces the whole:\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSees both \"the upper and under side of the medal\r\nof Jove\" at once.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esmall knowledge, a part only. Great speech is\r\nuniversal:\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSpeech, according to Chuang Tzŭ\u0027s ideal, always\r\ncovers the whole ground in question, leaving no room\r\nfor positive and negative to appear in antagonism.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esmall speech is particular.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_14\"\u003e[14]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"For whether when the mind is locked in\r\nsleep or whether when in waking hours the\r\nbody is released, we are subject to daily mental\r\nperturbations,—indecision, want of penetration,\r\nconcealment, fretting fear, and trembling terror.\r\nNow like a javelin the mind flies forth, the arbiter\r\nof right and wrong.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThus recognising contraries.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNow like a solemn covenanter it remains firm, the\r\nguardian of rights secured.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAdhering to an opinion formed.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThen, as under autumn and winter\u0027s blight, comes\r\ngradual decay, a passing away, like the flow of\r\nwater, never to return. Finally, the block when\r\nall is choked up like an old drain,—the failing\r\nmind which shall not see light again.\u003c/p\u003e\r\n\u003cp\u003e\"Joy and anger, sorrow and happiness, caution\r\nand remorse, come upon us by turns, with ever-changing\r\nmood. They come like music from\r\nhollowness, like mushrooms from damp. Daily\r\nand nightly they alternate within us, but we\r\ncannot tell whence they spring. Can we then\r\nhope in a moment to lay our finger upon their very\r\nCause?\u003c/p\u003e\r\n\u003cp\u003e\"But for these emotions \u003cem\u003eI\u003c/em\u003e should not be. But\r\nfor \u003cem\u003eme\u003c/em\u003e, they would have no scope. So far we can\r\ngo; but we do not know what it is that brings them\r\ninto play. \u0027Twould seem to be a \u003cem\u003esoul\u003c/em\u003e; but the clue\r\nto its existence is wanting. That such a Power\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_15\"\u003e[15]\u003c/a\u003e\u003c/span\u003e\r\noperates, is credible enough, though we cannot see\r\nits form. It has functions without form.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs will be gathered later on, Chuang Tzŭ conceives\r\nof the soul as an emanation from God, passing\r\nto and from this earth through the portals of Life\r\nand Death.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Take the human body with all its manifold\r\ndivisions. Which part of it does a man love best?\r\nDoes he not cherish all equally, or has he a preference?\r\nDo not all equally serve him? And do\r\nthese servitors then govern themselves, or are they\r\nsubdivided into rulers and subjects? Surely there\r\nis some soul which sways them all.\u003c/p\u003e\r\n\u003cp\u003e\"But whether or not we ascertain what are the\r\nfunctions of this soul, it matters but little to the soul\r\nitself. For coming into existence with this mortal\r\ncoil of mine, with the exhaustion of this mortal coil\r\nits mandate will also be exhausted. To be harassed\r\nby the wear and tear of life, and to pass rapidly\r\nthrough it without possibility of arresting one\u0027s\r\ncourse,—is not this pitiful indeed? To labour\r\nwithout ceasing, and then, without living to enjoy\r\nthe fruit, worn out, to depart, suddenly, one\r\nknows not whither,—is not that a just cause\r\nfor grief?\u003c/p\u003e\r\n\u003cp\u003e\"What advantage is there in what men call not\r\ndying? The body decomposes, and the mind goes\r\nwith it. This is our real cause for sorrow. Can\r\nthe world be so dull as not to see this? Or is it I\r\nalone who am dull, and others not so?\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_16\"\u003e[16]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"If we are to be guided by the criteria of our\r\nown minds, who shall be without a guide?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe mind should be a \u003ci lang=\"la\"\u003etabula rasa\u003c/i\u003e, free from all\r\njudgments or opinions of its own as to the external\r\nworld, and ready only to accept things as they are,\r\nnot as they appear to be.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhat need to know of the alternations of passion,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs above described.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewhen the mind thus affords scope to itself?—verily\r\neven the minds of fools! Whereas, for a mind\r\nwithout criteria\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs it should be.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eto admit the idea of contraries, is like saying, \u003cem\u003eI\r\nwent to Yüeh to-day, and got there yesterday\u003c/em\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOne of Hui Tzŭ\u0027s paradoxes. See \u003ca href=\"#Page_437\" class=\"pginternal\"\u003ech. xxxiii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOr, like placing nowhere somewhere,—topography\r\nwhich even the Great Yü\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe famous engineer of antiquity (\u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e 2205), who\r\ndrained the empire of a vast body of water and\r\narranged its subdivision into nine provinces.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewould fail to understand; how much more I?\u003c/p\u003e\r\n\u003cp\u003e\"Speech is not mere breath. It is differentiated\r\nby meaning. Take away that, and you cannot say\r\nwhether it is speech or not. Can you even distinguish\r\nit from the chirping of young birds?\u003c/p\u003e\r\n\u003cp\u003e\"But how can \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e be so obscured that we speak\r\nof it as true and false? And how can speech be\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_17\"\u003e[17]\u003c/a\u003e\u003c/span\u003e\r\nso obscured that it admits the idea of contraries?\r\nHow can \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e go away and yet not remain?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBeing omnipresent.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHow can speech exist and yet be impossible?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_13\" class=\"pginternal\"\u003e13\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is obscured by our want of grasp. Speech\r\nis obscured by the gloss of this world.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eI.e.\u003c/i\u003e by the one-sided meanings attached to words\r\nand phrases.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHence the affirmatives and negatives of the Confucian\r\nand Mihist schools,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMih Tzŭ was a philosopher of the fourth century\r\n\u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e, who propounded various theories which were\r\nvigorously attacked by the Confucianists under\r\nMencius. We shall hear more of him by-and-by.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eeach denying what the other affirmed and affirming\r\nwhat the other denied. But he who would reconcile\r\naffirmative with negative and negative with\r\naffirmative,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe \"union of impossibilities,\" which Emerson\r\ncredits to Plato alone.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003emust do so by the light of nature.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eI.e.\u003c/i\u003e Have no established mental criteria, and thus\r\nsee all things as ONE.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"There is nothing which is not objective: there\r\nis nothing which is not subjective. But it is impossible\r\nto start from the objective. Only from\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_18\"\u003e[18]\u003c/a\u003e\u003c/span\u003e\r\nsubjective knowledge is it possible to proceed to\r\nobjective knowledge. Hence it has been said,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy Hui Tzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u0027The objective emanates from the subjective; the\r\nsubjective is consequent upon the objective. This\r\nis the \u003cem\u003eAlternation Theory\u003c/em\u003e.\u0027 Nevertheless, when\r\none is born, the other dies. When one is possible,\r\nthe other is impossible. When one is affirmative\r\nthe other is negative. Which being the case, the\r\ntrue sage rejects all distinctions of this and that.\r\nHe takes his refuge in \u003cspan class=\"smcap\"\u003eGod\u003c/span\u003e, and places himself in\r\nsubjective relation with all things.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt was to this end that Tzŭ Ch\u0027i \"buried himself.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"And inasmuch as the subjective is also objective,\r\nand the objective also subjective, and as the\r\ncontraries under each are indistinguishably blended,\r\ndoes it not become impossible for us to say whether\r\nsubjective and objective really exist at all?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhat is positive under the one will be negative\r\nunder the other. Yet as subjective and objective\r\nare really one and the same, their positives and\r\nnegatives must also be one and the same.\u003c/p\u003e\r\n\u003cp\u003eIt is as though we were to view them through a\r\nkind of mental Pseudoscope, by which means each\r\nwould appear to be the other.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"When subjective and objective are both without\r\ntheir correlates, that is the very axis of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\r\nAnd when that axis passes through the centre at\r\nwhich all Infinities converge, positive and negative\r\nalike blend into an infinite \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e. Hence it has\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_19\"\u003e[19]\u003c/a\u003e\u003c/span\u003e\r\nbeen said that there is nothing like the light of\r\nnature.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eProbably an allusion to Lao Tzŭ\u0027s \"Use the light\r\nthat is within you to revert to your natural clearness\r\nof sight.\" We should then be able to view things\r\nin their true light. See \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e, ch. lii., and\r\n\u003ccite\u003eThe Remains of Lao Tzŭ\u003c/cite\u003e, p. 34.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"To take a finger in illustration of a finger not\r\nbeing a finger is not so good as to take something\r\nwhich is not a finger. To take a horse in illustration\r\nof a horse not being a horse is not so good as\r\nto take something which is not a horse.\u003c/p\u003e\r\n\u003cp\u003e\"So with the universe and all that in it is.\r\nThese things are but fingers and horses in this\r\nsense. The possible is possible: the impossible is\r\nimpossible. \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e operates, and given results\r\nfollow. Things receive names and are what they\r\nare. They achieve this by their natural affinity for\r\nwhat they are and their natural antagonism to\r\nwhat they are not. For all things have their own\r\nparticular constitutions and potentialities. Nothing\r\ncan exist without these.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese last few sentences are repeated in \u003ca href=\"#Page_363\" class=\"pginternal\"\u003ech. xxvii\u003c/a\u003e.\r\n\u003ci lang=\"la\"\u003ead init.\u003c/i\u003e\u003c/p\u003e\r\n\u003cp\u003e\"We can never know anything but phenomena.\r\nThings are what they are, and their consequences\r\nwill be what they will be.\"—\u003ccite\u003eJ. S. Mill.\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Therefore it is that, viewed from the standpoint\r\nof \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, a beam and a pillar are identical.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe horizontal with the vertical.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSo are ugliness and beauty, greatness, wickedness,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_20\"\u003e[20]\u003c/a\u003e\u003c/span\u003e\r\nperverseness, and strangeness. Separation is the\r\nsame as construction: construction is the same as\r\ndestruction. Nothing is subject either to construction\r\nor to destruction, for these conditions are\r\nbrought together into \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"Only the truly intelligent understand this principle\r\nof the identity of all things. They do not\r\nview things as apprehended by themselves, subjectively;\r\nbut transfer themselves into the position\r\nof the things viewed.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAvoiding the fallacious channels of the senses.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd viewing them thus they are able to comprehend\r\nthem, nay, to master them;—and he who can\r\nmaster them is near. So it is that to place oneself\r\nin subjective relation with externals, without consciousness\r\nof their objectivity,—this is \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. But\r\nto wear out one\u0027s intellect in an obstinate adherence\r\nto the individuality of things, not recognising\r\nthe fact that all things are \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e,—this is called\r\n\u003cem\u003eThree in the Morning\u003c/em\u003e.\"\u003c/p\u003e\r\n\u003cp\u003e\"What is \u003cem\u003eThree in the Morning\u003c/em\u003e?\" asked Tzŭ Yu.\u003c/p\u003e\r\n\u003cp\u003e\"A keeper of monkeys,\" replied Tzŭ Ch\u0027i, \"said\r\nwith regard to their rations of chestnuts that each\r\nmonkey was to have three in the morning and four\r\nat night. But at this the monkeys were very angry,\r\nso the keeper said they might have four in the\r\nmorning and three at night, with which arrangement\r\nthey were all well pleased. The actual\r\nnumber of the chestnuts remained the same, but\r\nthere was an adaptation to the likes and dislikes of\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_21\"\u003e[21]\u003c/a\u003e\u003c/span\u003e\r\nthose concerned. Such is the principle of putting\r\noneself into subjective relation with externals.\u003c/p\u003e\r\n\u003cp\u003e\"Wherefore the true Sage, while regarding contraries\r\nas identical, adapts himself to the laws of\r\nHeaven. This is called following two courses at\r\nonce.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe is thus prevented from trying to walk through\r\nwalls, etc., as later Taoists have professed themselves\r\nable to do, of course with a view to gull the public\r\nand enrich themselves. \"\u003cspan class=\"smcap\"\u003eGod\u003c/span\u003e,\" says Locke, \"when\r\nhe makes the prophet, does not unmake the man.\"\u003c/p\u003e\r\n\u003cp\u003eSo Carlyle in his essay on Novalis:—\"To a Transcendentalist,\r\nmatter has an existence but only as a\r\nPhenomenon…. It is a mere relation, or rather\r\nthe result of a relation between our living souls and\r\nthe great First Cause.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The knowledge of the men of old had a limit.\r\nIt extended back to a period when matter did not\r\nexist. That was the extreme point to which their\r\nknowledge reached.\u003c/p\u003e\r\n\u003cp\u003e\"The second period was that of matter, but of\r\nmatter unconditioned.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy time or space. \"Being, in itself,\" says Herbert\r\nSpencer, \"out of relation, is itself unthinkable.\"\r\n\u003ccite\u003ePrinciples of Psychology\u003c/cite\u003e, iii. p. 258.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The third epoch saw matter conditioned, but\r\ncontraries were still unknown. When these\r\nappeared, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e began to decline. And with the\r\ndecline of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, individual bias arose.\u003c/p\u003e\r\n\u003cp\u003e\"Have then these states of falling and rising\r\nreal existences? Surely they are but as the falling\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_22\"\u003e[22]\u003c/a\u003e\u003c/span\u003e\r\nand rising of Chao Wên\u0027s music,—the consequences\r\nof his playing.\u003c/p\u003e\r\n\u003cp\u003eChao Wên played the guitar. Shih K\u0027uang\r\nwielded the \u003ci lang=\"fr\"\u003ebâton\u003c/i\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo keep time.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHui Tzŭ argued. Herein these three men excelled,\r\nand in the practice of such arts they passed their\r\nlives.\u003c/p\u003e\r\n\u003cp\u003e\"Hui Tzŭ\u0027s particular views being very different\r\nfrom those of the world in general, he was correspondingly\r\nanxious to enlighten people. But he\r\ndid not enlighten them as he should have done,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy the cultivation and passive manifestation of his\r\nown inward light.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand consequently ended in the obscurity of the\r\n\u0027hard and white.\u0027\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHui Tzŭ regarded such abstractions as hardness and\r\nwhiteness as separate existences, of which the mind\r\ncould only be conscious separately, one at a time.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSubsequently, his son searched his works for some\r\nclue, but never succeeded in establishing the principle.\r\nAnd indeed if such were possible to be\r\nestablished, then even I am established; but if not,\r\nthen neither I nor anything in the universe is\r\nestablished!\u003c/p\u003e\r\n\u003cp\u003e\"Therefore what the true Sage aims at is the\r\nlight which comes out of darkness. He does not\r\nview things as apprehended by himself, subjectively,\r\nbut transfers himself into the position of the\r\nthings viewed. This is called using the light.\u003c/p\u003e\r\n\u003cp\u003e\"There remains, however, Speech. Is that to be\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_23\"\u003e[23]\u003c/a\u003e\u003c/span\u003e\r\nenrolled under either category of contraries, or not?\r\nWhether it is so enrolled or not, it will in any case\r\nbelong to one or the other, and thus be as though it\r\nhad an objective existence. At any rate, I should\r\nlike to hear some speech which belongs to neither\r\ncategory.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eContraries being disposed of, there remains the\r\nvehicle \u003cem\u003eSpeech\u003c/em\u003e, \u003ci\u003ei.e.\u003c/i\u003e the actual terms in which it is\r\nstated that contraries have ceased to be.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"If there was a beginning, then there was a time\r\nbefore that beginning. And a time before the time\r\nwhich was before the time of that beginning.\u003c/p\u003e\r\n\u003cp\u003e\"If there is existence, there must have been non-existence.\r\nAnd if there was a time when nothing\r\nexisted, then there must have been a time before\r\nthat—when even nothing did not exist. Suddenly,\r\nwhen nothing came into existence, could one really\r\nsay whether it belonged to the category of existence\r\nor of non-existence? Even the very words I have\r\njust now uttered,—I cannot say whether they have\r\nreally been uttered or not.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eI.e.\u003c/i\u003e The words in the text, denying the existence of\r\ncontraries.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"There is nothing under the canopy of heaven\r\ngreater than the tip of an autumn spikelet. A vast\r\nmountain is a small thing. Neither is there any\r\nage greater than that of a child cut off in infancy.\r\nP\u0027êng Tsu himself died young. The universe and\r\nI came into being together; and I, and everything\r\ntherein, are \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"If then all things are \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e, what room is there\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_24\"\u003e[24]\u003c/a\u003e\u003c/span\u003e\r\nfor Speech? On the other hand, since I can utter\r\nthese words, how can Speech not exist?\u003c/p\u003e\r\n\u003cp\u003e\"If it does exist, we have \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e and Speech = two;\r\nand two and one = three. From which point onwards\r\neven the best mathematicians will fail to reach:\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTao.\u003c/span\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehow much more then will ordinary people fail?\u003c/p\u003e\r\n\u003cp\u003e\"Hence, if from nothing you can proceed to\r\nsomething, and subsequently reach three, it follows\r\nthat it would be still more easy if you were to start\r\nfrom something. To avoid such progression, you\r\nmust put yourself into subjective relation with the\r\nexternal.\u003c/p\u003e\r\n\u003cp\u003e\"Before conditions existed, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e was. Before\r\ndefinitions existed, Speech was. Subjectively, we\r\nare conscious of certain delimitations which are,—\u003c/p\u003e\r\n\u003cp\u003e\r\nRight and Left\u003cbr\u003e\r\nRelationship and Obligation\u003cbr\u003e\r\nDivision and Discrimination\u003cbr\u003e\r\nEmulation and Contention\r\n\u003c/p\u003e\r\n\u003cp\u003eThese are called the \u003cem\u003eEight Predicables\u003c/em\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNot, of course, in the strict logical sense.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFor the true Sage, beyond the limits of an external\r\nworld, they exist, but are not recognised. By the\r\ntrue Sage, within the limits of an external world,\r\nthey are recognised, but are not assigned. And so,\r\nwith regard to the wisdom of the ancients, as\r\nembodied in the canon of \u003ccite\u003eSpring and Autumn\u003c/cite\u003e,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eConfucius\u0027 history of his native State. Now one of\r\nthe canonical books of China.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_25\"\u003e[25]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003ethe true Sage assigns, but does not justify by argument.\r\nAnd thus, classifying he does not classify;\r\narguing, he does not argue.\"\u003c/p\u003e\r\n\u003cp\u003e\"How can that be?\" asked Tzŭ Yu.\u003c/p\u003e\r\n\u003cp\u003e\"The true Sage,\" answered Tzŭ Ch\u0027i, \"keeps\r\nhis knowledge within him, while men in general set\r\nforth theirs in argument, in order to convince each\r\nother. And therefore it is said that in argument he\r\ndoes not manifest himself.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOthers try to establish their own subjective view.\r\nThe true Sage remains passive, aiming only at the\r\nannihilation of contraries.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Perfect \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e does not declare itself. Nor does\r\nperfect argument express itself in words. Nor does\r\nperfect charity show itself in act. Nor is perfect\r\nhonesty absolutely incorruptible. Nor is perfect\r\ncourage absolutely unyielding.\u003c/p\u003e\r\n\u003cp\u003e\"For the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e which shines forth is not \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\r\nSpeech which argues falls short of its aim. Charity\r\nwhich has fixed points loses its scope. Honesty\r\nwhich is absolute is wanting in credit. Courage\r\nwhich is absolute misses its object. These five are,\r\nas it were, round, with a strong bias towards\r\nsquareness. Therefore that knowledge which stops\r\nat what it does not know, is the highest knowledge.\u003c/p\u003e\r\n\u003cp\u003e\"Who knows the argument which can be argued\r\nwithout words?—the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e which does not declare\r\nitself as \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e? He who knows this may be said to\r\nbe of \u003cspan class=\"smcap\"\u003eGod\u003c/span\u003e. To be able to pour in without making\r\nfull, and pour out without making empty, in igno\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_26\"\u003e[26]\u003c/a\u003e\u003c/span\u003erance\r\nof the power by which such results are\r\naccomplished,—this is accounted \u003cem\u003eLight\u003c/em\u003e.\"\u003c/p\u003e\r\n\u003cp\u003eOf old, the Emperor Yao said to Shun, \"I\r\nwould smite the Tsungs, and the Kueis, and the\r\nHsü-aos. Ever since I have been on the throne I\r\nhave had this desire. What do you think?\"\u003c/p\u003e\r\n\u003cp\u003e\"These three States,\" replied Shun, \"are paltry\r\nout-of-the-way places. Why can you not shake off\r\nthis desire? Once upon a time, ten suns came out\r\ntogether, and all things were illuminated thereby.\r\nHow much more then should virtue excel suns?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIllustrating the use of \"light.\" Instead of active\r\nforce, substitute the passive but irresistible influence\r\nof virtue complete. The sun caused the traveller to\r\nlay aside his cloak when the north wind succeeded\r\nonly in making him draw it tighter around him.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYeh Ch\u0027üeh asked Wang I,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA disciple and tutor of remote antiquity. Said to\r\nhave been two of the four Sages on the Miao-ku-shê\r\nmountain mentioned in \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ech. i\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaying, \"Do you know for certain that all things\r\nare subjectively the same?\"\u003c/p\u003e\r\n\u003cp\u003e\"How can I know?\" answered Wang I. \"Do\r\nyou know what you do not know?\"\u003c/p\u003e\r\n\u003cp\u003e\"How can I know?\" replied Yeh Ch\u0027üeh. \"But\r\ncan then nothing be known?\"\u003c/p\u003e\r\n\u003cp\u003e\"How can I know?\" said Wang I. \"Nevertheless,\r\nI will try to tell you. How can it be\r\nknown that what I call knowing is not really not\r\nknowing, and that what I call not knowing is not\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_27\"\u003e[27]\u003c/a\u003e\u003c/span\u003e\r\nreally knowing? Now I would ask you this. If\r\na man sleeps in a damp place, he gets lumbago and\r\ndies. But how about an eel? And living up in a\r\ntree is precarious and trying to the nerves;—but\r\nhow about monkeys? Of the man, the eel, and\r\nthe monkey, whose habitat is the right one, absolutely?\r\nHuman beings feed on flesh, deer on\r\ngrass, centipedes on snakes, owls and crows on\r\nmice. Of these four, whose is the right taste,\r\nabsolutely? Monkey mates with monkey, the\r\nbuck with the doe; eels consort with fishes, while\r\nmen admire Mao Ch\u0027iang and Li Chi,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBeauties of the fifth and seventh centuries \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e, respectively.\r\nThe commentators do not seem to have\r\nnoted the very obvious anachronism here involved.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eat the sight of whom fishes plunge deep down in\r\nthe water, birds soar high in the air, and deer\r\nhurry away.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFor shame at their own inferiority.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYet who shall say which is the correct standard of\r\nbeauty? In my opinion, the standard of human\r\nvirtue, and of positive and negative, is so obscured\r\nthat it is impossible to actually know it\r\nas such.\"\u003c/p\u003e\r\n\u003cp\u003e\"If you then,\" asked Yeh Ch\u0027üeh, \"do not know\r\nwhat is bad for you, is the Perfect Man equally\r\nwithout this knowledge?\"\u003c/p\u003e\r\n\u003cp\u003e\"The Perfect Man,\" answered Wang I, \"is a\r\nspiritual being. Were the ocean itself scorched\r\nup, he would not feel hot. Were the Milky Way\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_28\"\u003e[28]\u003c/a\u003e\u003c/span\u003e\r\nfrozen hard, he would not feel cold. Were the\r\nmountains to be riven with thunder, and the great\r\ndeep to be thrown up by storm, he would not\r\ntremble. In such case, he would mount upon the\r\nclouds of heaven, and driving the sun and the\r\nmoon before him, would pass beyond the limits of\r\nthis external world, where death and life have no\r\nmore victory over man;—how much less what is\r\nbad for him?\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChü Ch\u0027iao addressed Chang Wu Tzŭ\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA disciple and tutor of antiquity.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eas follows:—\"I heard Confucius say, \u0027The true\r\nsage pays no heed to mundane affairs. He neither\r\nseeks gain nor avoids injury. He asks nothing at\r\nthe hands of man. He adheres, without questioning,\r\nto \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. Without speaking, he can speak;\r\nand he can speak and yet say nothing. And so\r\nhe roams beyond the limits of this dusty world.\r\nThese,\u0027 added Confucius, \u0027are wild words.\u0027\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHan Fei Tzŭ tells us that Lao Tzŭ, whose doctrines\r\nConfucius seems to be here deriding, said exactly\r\nthe opposite of this; viz: \"The true Sage is beforehand\r\nin his attention to mundane affairs,\" \u003ci\u003ei.e.\u003c/i\u003e \"takes\r\ntime by the forelock.\" Neither utterance, however,\r\nappears in the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e. See \u003ccite\u003eThe Remains\r\nof Lao Tzŭ\u003c/cite\u003e, p. 44.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNow to me they are the skilful embodiment of\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. What, Sir, is your opinion?\"\u003c/p\u003e\r\n\u003cp\u003e\"Points upon which the Yellow Emperor\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_29\"\u003e[29]\u003c/a\u003e\u003c/span\u003e\r\ndoubted,\" replied Chang Wu Tzŭ, \"how should\r\nConfucius know?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eLao Tzŭ and the Yellow Emperor have always\r\nbeen mixed up in the heads of Taoist writers, albeit\r\nseparated by a chasm of some two thousand years.\r\nConfucius is here evidently dealing with the actual\r\ndoctrines of Lao Tzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYou are going too fast. You see your egg,\r\nand expect to hear it crow. You look at your\r\ncross-bow, and expect to have broiled duck before\r\nyou. I will say a few words to you at random, and\r\ndo you listen at random.\u003c/p\u003e\r\n\u003cp\u003e\"How does the Sage seat himself by the sun\r\nand moon, and hold the universe in his grasp?\r\nHe blends everything into one harmonious whole,\r\nrejecting the confusion of this and that. Rank\r\nand precedence, which the vulgar prize, the Sage\r\nstolidly ignores. The revolutions of ten thousand\r\nyears leave his Unity unscathed. The universe\r\nitself may pass away, but he will flourish still.\u003c/p\u003e\r\n\u003cp\u003e\"How do I know that love of life is not a\r\ndelusion after all? How do I know but that he\r\nwho dreads to die is not as a child who has lost\r\nthe way and cannot find his home?\u003c/p\u003e\r\n\u003cp\u003e\"The lady Li Chi was the daughter of Ai Fêng.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA border chieftain.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen the Duke of Chin first got her, she wept\r\nuntil the bosom of her dress was drenched with\r\ntears. But when she came to the royal residence,\r\nand lived with the Duke, and ate rich food, she\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_30\"\u003e[30]\u003c/a\u003e\u003c/span\u003e\r\nrepented of having wept. How then do I know\r\nbut that the dead repent of having previously\r\nclung to life?\u003c/p\u003e\r\n\u003cp\u003e\"Those who dream of the banquet, wake to\r\nlamentation and sorrow. Those who dream of\r\nlamentation and sorrow wake to join the hunt.\r\nWhile they dream, they do not know that they\r\ndream. Some will even interpret the very dream\r\nthey are dreaming; and only when they awake do\r\nthey know it was a dream. By and by comes the\r\nGreat Awakening, and then we find out that this\r\nlife is really a great dream. Fools think they are\r\nawake now, and flatter themselves they know if\r\nthey are really princes or peasants. Confucius and\r\nyou are both dreams; and I who say you are\r\ndreams,—I am but a dream myself. This is a\r\nparadox. Tomorrow a sage may arise to explain\r\nit; but that tomorrow will not be until ten\r\nthousand generations have gone by.\u003c/p\u003e\r\n\u003cp\u003e\"Granting that you and I argue. If you beat\r\nme, and not I you, are you necessarily right and I\r\nwrong? Or if I beat you and not you me, am I\r\nnecessarily right and you wrong? Or are we both\r\npartly right and partly wrong? Or are we both\r\nwholly right and wholly wrong? You and I cannot\r\nknow this, and consequently the world will be in\r\nignorance of the truth.\u003c/p\u003e\r\n\u003cp\u003e\"Who shall I employ as arbiter between us? If\r\nI employ some one who takes your view, he will\r\nside with you. How can such a one arbitrate\r\nbetween us? If I employ some one who takes my\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_31\"\u003e[31]\u003c/a\u003e\u003c/span\u003e\r\nview, he will side with me. How can such a one\r\narbitrate between us? And if I employ some one\r\nwho either differs from, or agrees with, both of us,\r\nhe will be equally unable to decide between us.\r\nSince then you, and I, and man, cannot decide,\r\nmust we not depend upon Another?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eUpon God, in whose infinity all contraries blend\r\nindistinguishably into \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSuch dependence is as though it were not dependence.\r\nWe are embraced in the obliterating unity of\r\nGod. There is perfect adaptation to whatever may\r\neventuate; and so we complete our allotted span.\u003c/p\u003e\r\n\u003cp\u003e\"But what is it to be embraced in the obliterating\r\nunity of God? It is this. With reference to\r\npositive and negative, to that which is so and that\r\nwhich is not so,—if the positive is really positive,\r\nit must necessarily be different from its negative:\r\nthere is no room for argument. And if that which\r\nis so really is so, it must necessarily be different\r\nfrom that which is not so: there is no room for\r\nargument.\u003c/p\u003e\r\n\u003cp\u003e\"Take no heed of time, nor of right and wrong.\r\nBut passing into the realm of the Infinite, take\r\nyour final rest therein.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOur refuge is in God alone, the Infinite Absolute.\r\nContraries cannot but exist, but they should\r\nexist independently of each other without antagonism.\r\nSuch a condition is found only in the all-embracing\r\nunity of God, wherein all distinctions of positive and\r\nnegative, of right and wrong, of this and of that, are\r\nobliterated and merged in \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003eHerbert Spencer says, \"The antithesis of subject\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_32\"\u003e[32]\u003c/a\u003e\u003c/span\u003e\r\nand object, never to be transcended while consciousness\r\nlasts, renders impossible all knowledge of the\r\nUltimate Reality in which subject and object are\r\nunited.\" \u003ccite\u003ePrinciples of Psychology\u003c/cite\u003e, i. p. 272.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe Penumbra said to the Umbra, \"At one\r\nmoment you move: at another you are at rest.\r\nAt one moment you sit down: at another you get\r\nup. Why this instability of purpose?\" \"I depend,\"\r\nreplied the Umbra, \"upon something\r\nwhich causes me to do as I do; and that something\r\ndepends in turn upon something else which\r\ncauses it to do as it does. My dependence is like\r\nthat of a snake\u0027s scales or of a cicada\u0027s wings.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich do not move of their own accord.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHow can I tell why I do one thing, or why I do\r\nnot do another?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eShowing how two or more may be the phenomena\r\nof one.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOnce upon a time, I, Chuang Tzŭ, dreamt I was\r\na butterfly, fluttering hither and thither, to all\r\nintents and purposes a butterfly. I was conscious\r\nonly of following my fancies as a butterfly, and\r\nwas unconscious of my individuality as a man.\r\nSuddenly, I awaked, and there I lay, myself again.\r\nNow I do not know whether I was then a man\r\ndreaming I was a butterfly, or whether I am now a\r\nbutterfly dreaming I am a man. Between a man\r\nand a butterfly there is necessarily a barrier. The\r\ntransition is called \u003cem\u003eMetempsychosis\u003c/em\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eShowing how one may appear to be either of two.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_33\"\u003e[33]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER III.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eNourishment of the Soul.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Life too short—Wisdom unattainable—Accommodation\r\nto circumstances—Liberty paramount—Death a release—The soul\r\nimmortal.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eMy\u003c/span\u003e life has a limit, but my knowledge is without\r\nlimit. To drive the limited in search\r\nof the limitless, is fatal; and the knowledge of\r\nthose who do this is fatally lost.\u003c/p\u003e\r\n\u003cp\u003eIn striving for others, avoid fame. In striving\r\nfor self, avoid disgrace. Pursue a middle course.\r\nThus you will keep a sound body, and a sound\r\nmind, fulfil your duties, and work out your allotted\r\nspan.\u003c/p\u003e\r\n\u003cp\u003ePrince Hui\u0027s cook was cutting up a bullock.\r\nEvery blow of his hand, every heave of his\r\nshoulders, every tread of his foot, every thrust\r\nof his knee, every \u003cem\u003ewhshh\u003c/em\u003e of rent flesh, every\r\n\u003cem\u003echhk\u003c/em\u003e of the chopper, was in perfect harmony,—rhythmical\r\nlike the dance of the Mulberry\r\nGrove, simultaneous like the chords of the Ching\r\nShou.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCommentators are divided in their identifications\r\nof these ancient \u003ci lang=\"fr\"\u003emorceaux\u003c/i\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_34\"\u003e[34]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Well done!\" cried the Prince. \"Yours is\r\nskill indeed.\"\u003c/p\u003e\r\n\u003cp\u003e\"Sire,\" replied the cook; \"I have always devoted\r\nmyself to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. It is better than skill. When\r\nI first began to cut up bullocks, I saw before me\r\nsimply \u003cem\u003ewhole\u003c/em\u003e bullocks. After three years\u0027 practice,\r\nI saw no more whole animals.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning that he saw them, so to speak, in sections.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd now I work with my mind and not with my\r\neye. When my senses bid me stop, but my mind\r\nurges me on, I fall back upon eternal principles.\r\nI follow such openings or cavities as there may\r\nbe, according to the natural constitution of the\r\nanimal. I do not attempt to cut through joints:\r\nstill less through large bones.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFor a curious parallelism, see Plato\u0027s \u003ccite\u003ePhædrus\u003c/cite\u003e, 265.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"A good cook changes his chopper once a year,—because\r\nhe cuts. An ordinary cook, once a\r\nmonth,—because he hacks. But I have had this\r\nchopper nineteen years, and although I have cut\r\nup many thousand bullocks, its edge is as if fresh\r\nfrom the whetstone. For at the joints there are\r\nalways interstices, and the edge of a chopper\r\nbeing without thickness, it remains only to insert\r\nthat which is without thickness into such an\r\ninterstice.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese words help to elucidate a much-vexed passage\r\nin ch. xliii of the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e. See \u003ccite\u003eThe\r\nRemains of Lao Tzŭ\u003c/cite\u003e, p. 30.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_35\"\u003e[35]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eBy these means the interstice will be enlarged,\r\nand the blade will find plenty of room. It is thus\r\nthat I have kept my chopper for nineteen years as\r\nthough fresh from the whetstone.\u003c/p\u003e\r\n\u003cp\u003e\"Nevertheless, when I come upon a hard part\r\nwhere the blade meets with a difficulty, I am all\r\ncaution. I fix my eye on it. I stay my hand, and\r\ngently apply my blade, until with a \u003cem\u003ehwah\u003c/em\u003e the part\r\nyields like earth crumbling to the ground. Then I\r\ntake out my chopper, and stand up, and look\r\naround, and pause, until with an air of triumph I\r\nwipe my chopper and put it carefully away.\"\u003c/p\u003e\r\n\u003cp\u003e\"Bravo!\" cried the Prince. \"From the words\r\nof this cook I have learnt how to take care of my\r\nlife.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning that which informs life, \u003ci\u003esc.\u003c/i\u003e the soul.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen Hsien, of the Kung-wên family, beheld a\r\ncertain official, he was horrified, and said, \"Who is\r\nthat man? How came he to lose a foot? Is this\r\nthe work of God, or of man?\u003c/p\u003e\r\n\u003cp\u003e\"Why, of course,\" continued Hsien, \"it is the\r\nwork of God, and not of man. When God brought\r\nthis man into the world, he wanted him to be\r\nunlike other men. Men always have two feet.\r\nFrom this it is clear that God and not man made\r\nhim as he is.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt was by God\u0027s will that he took office with a view\r\nto personal aggrandisement. That he got into\r\ntrouble and suffered the common punishment of loss\r\nof feet, cannot therefore be charged to man.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_36\"\u003e[36]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Now, wild fowl get a peck once in ten steps, a\r\ndrink once in a hundred. Yet they do not want to\r\nbe fed in a cage. For although they would thus be\r\nable to command food, they would not be free.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAnd had our friend above kept out of the official\r\ncage he would still have been independent as the\r\nfowls of the air.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen Lao Tzŭ died, Ch\u0027in Shih went to mourn.\r\nHe uttered three yells and departed.\u003c/p\u003e\r\n\u003cp\u003eA disciple asked him saying, \"Were you not our\r\nMaster\u0027s friend?\"\u003c/p\u003e\r\n\u003cp\u003e\"I was,\" replied Ch\u0027in Shih.\u003c/p\u003e\r\n\u003cp\u003e\"And if so, do you consider that a sufficient expression\r\nof grief at his loss?\" added the disciple.\u003c/p\u003e\r\n\u003cp\u003e\"I do,\" said Ch\u0027in Shih. \"I had believed him\r\nto be the man of all men, but now I know that he\r\nwas not. When I went in to mourn, I found old\r\npersons weeping as if for their children, young ones\r\nwailing as if for their mothers. And for him to\r\nhave gained the attachment of those people in this\r\nway, he too must have uttered words which should\r\nnot have been spoken, and dropped tears which\r\nshould not have been shed, thus violating eternal\r\nprinciples, increasing the sum of human emotion,\r\nand forgetting the source from which his own life\r\nwas received. The ancients called such emotions\r\nthe trammels of mortality. The Master came,\r\nbecause it was his time to be born; he went, because\r\nit was his time to die. For those who accept the\r\nphenomenon of birth and death in this sense,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_37\"\u003e[37]\u003c/a\u003e\u003c/span\u003e\r\nlamentation and sorrow have no place. The\r\nancients spoke of death as of God cutting down a\r\nman suspended in the air. The fuel is consumed,\r\nbut the fire may be transmitted, and we know not\r\nthat it comes to an end.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe soul, according to Chuang Tzŭ, if duly\r\nnourished and not allowed to wear itself out with\r\nthe body in the pursuits of mortality, may become\r\nimmortal and return beatified to the Great Unknown\r\nwhence it came.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_38\"\u003e[38]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER IV.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eMan Among Men.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Man must fall in with his mortal environment—His virtue\r\nshould be passive, not active—He should be rather than do—Talents\r\na hindrance—But of petty uselessness great usefulness is achieved.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eYen Hui\u003c/span\u003e went to take leave of Confucius.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA disciple of the Sage. Also known as Tzŭ Yüan.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Whither are you bound?\" asked the Master.\u003c/p\u003e\r\n\u003cp\u003e\"I am going to the State of Wei,\" was the\r\nreply.\u003c/p\u003e\r\n\u003cp\u003e\"And what do you propose to do there?\" continued\r\nConfucius.\u003c/p\u003e\r\n\u003cp\u003e\"I hear,\" answered Yen Hui, \"that the Prince\r\nof Wei is of mature age, but of an unmanageable\r\ndisposition. He behaves as if the State were of no\r\naccount, and will not see his own faults. Consequently,\r\nthe people perish; and their corpses lie\r\nabout like so much undergrowth in a marsh. They\r\nare at extremities. And I have heard you, Sir,\r\nsay that if a State is well governed it may be\r\nneglected; but that if it is badly governed, then we\r\nshould visit it.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn the \u003ccite\u003eLun Yü\u003c/cite\u003e, Confucius says exactly the opposite\r\nof this.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_39\"\u003e[39]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThe science of medicine embraces many various\r\ndiseases. I would test my knowledge in this\r\nsense, that perchance I may do some good to that\r\nState.\"\u003c/p\u003e\r\n\u003cp\u003e\"Alas!\" cried Confucius, \"you will only\r\nsucceed in bringing evil upon yourself. For \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\nmust not be distributed. If it is, it will lose its\r\nunity. If it loses its unity, it will be uncertain;\r\nand so cause mental disturbance,—from which\r\nthere is no escape.\u003c/p\u003e\r\n\u003cp\u003e\"The sages of old first got \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e for themselves,\r\nand then got it for others. Before you possess this\r\nyourself, what leisure have you to attend to the\r\ndoings of wicked men? Besides, do you know\r\nwhat Virtue results in and where Wisdom ends?\r\nVirtue results in a desire for fame; Wisdom ends\r\nin contentions. In the struggle for fame men crush\r\neach other, while their wisdom but provokes rivalry.\r\nBoth are baleful instruments, and may not be\r\nincautiously used.\u003c/p\u003e\r\n\u003cp\u003e\"Besides, those who, before influencing by their\r\nown solid virtue and unimpeachable sincerity, and\r\nbefore reaching the heart by the example of their\r\nown disregard for name and fame, go and preach\r\ncharity and duty to one\u0027s neighbour to wicked\r\nmen,—only make these men hate them for their\r\nvery goodness\u0027 sake. Such persons are called \u003cem\u003eevil\r\nspeakers\u003c/em\u003e. And those who speak evil of others are\r\napt to be evil spoken of themselves. That, alas!\r\nwill be your end.\u003c/p\u003e\r\n\u003cp\u003e\"On the other hand, if the Prince loves the good\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_40\"\u003e[40]\u003c/a\u003e\u003c/span\u003e\r\nand hates the bad, what object will you have in\r\ninviting him to change his ways? Before you have\r\nopened your mouth to preach, the Prince himself\r\nwill have seized the opportunity to wrest the victory\r\nfrom you. Your eye will fall, your expression fade,\r\nyour words will stick, your face will change, and\r\nyour heart will die within you. It will be as\r\nthough you took fire to quell fire, water to quell\r\nwater, which is popularly known as \u0027pouring oil on\r\nthe flames.\u0027 And if you begin with concessions,\r\nthere will be no end to them. Neglect this sound\r\nadvice, and you will be the victim of that violent\r\nman.\u003c/p\u003e\r\n\u003cp\u003e\"Of old, Chieh murdered Kuan Lung Fêng, and\r\nChou slew Prince Pi Kan. Their victims were both\r\nmen who cultivated virtue themselves in order to\r\nsecure the welfare of the people. But in doing\r\nthis they offended their superiors; and therefore,\r\nbecause of that very moral culture, their superiors\r\ngot rid of them, in order to guard their own\r\nreputations.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eChieh and Chou are the two typical tyrants of\r\nChinese history.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Of old, Yao attacked the Ts\u0027ung-chih and\r\nHsü-ao countries, and Yü attacked the Yu-hu\r\ncountry. Homes were desolated and families destroyed\r\nby the slaughter of the inhabitants. Yet\r\nthey fought without ceasing, and strove for victory\r\nto the last. These are instances known to all.\r\nNow if the Sages of old failed in their efforts\r\nagainst this love of fame, this desire for victory,—\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_41\"\u003e[41]\u003c/a\u003e\u003c/span\u003eare\r\nyou likely to succeed? But of course you have\r\na scheme. Tell it to me.\"\u003c/p\u003e\r\n\u003cp\u003e\"Gravity of demeanour,\" replied Yen Hui, \"and\r\ndispassionateness; energy and singleness of purpose,—will\r\nthis do?\"\u003c/p\u003e\r\n\u003cp\u003e\"Alas!\" said Confucius, \"that will not do. If you\r\nmake a show of being perfect and obtrude yourself,\r\nthe Prince\u0027s mood will be doubtful. Ordinarily, he\r\nis not opposed, and so he has come to take actual\r\npleasure in trampling upon the feelings of others.\r\nAnd if he has thus failed in the practice of routine\r\nvirtues, do you expect that he will take readily\r\nto higher ones? You may insist, but without\r\nresult. Outwardly you will be right, but inwardly\r\nwrong. How then will you make him\r\nmend his ways?\"\u003c/p\u003e\r\n\u003cp\u003e\"Just so,\" replied Yen Hui. \"I am inwardly\r\nstraight, and outwardly crooked, completed after\r\nthe models of antiquity.\u003c/p\u003e\r\n\u003cp\u003e\"He who is inwardly straight is a servant of God.\r\nAnd he who is a servant of God knows that the Son\r\nof Heaven\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe Emperor.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand himself are equally the children of God. Shall\r\nthen such a one trouble whether man visits him\r\nwith evil or with good? Man indeed regards him\r\nas a child; and this is to be a servant of God.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e(1) Children are everywhere exempt.—This is the\r\nfirst limb of a threefold argument.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"He who is outwardly crooked is a servant of\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_42\"\u003e[42]\u003c/a\u003e\u003c/span\u003e\r\nman. He bows, he kneels, he folds his hands;—such\r\nis the ceremonial of a minister. What all\r\nmen do, shall I dare not to do? What all men do,\r\nnone will blame me for doing. This is to be a\r\nservant of man.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e(2) The individual is not punished for the faults of\r\nthe community.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"He who is completed after the models of\r\nantiquity is a servant of the Sages of old.\r\nAlthough I utter the words of warning and take\r\nhim to task, it is the Sages of old who speak, and\r\nnot I. Thus my uprightness will not bring me\r\ninto trouble, the servant of the Sages of old.—Will\r\nthis do?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e(3) The responsibility rests, not with the mouthpiece,\r\nbut with the authors of the doctrines\r\nenunciated.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Alas!\" replied Confucius, \"No. Your plans\r\nare too many, and are lacking in prudence. However,\r\nyour firmness will secure you from harm; but\r\nthat is all. You will not influence him to such an\r\nextent that he shall seem to follow the dictates of\r\nhis own heart.\"\u003c/p\u003e\r\n\u003cp\u003e\"Then,\" said Yen Hui, \"I am without resource,\r\nand venture to ask for a method.\"\u003c/p\u003e\r\n\u003cp\u003eConfucius said, \"\u003cem\u003eFAST\u003c/em\u003e…. Let me explain.\r\nYou have a method, but it is difficult to practise.\r\nThose which are easy are not from God.\"\u003c/p\u003e\r\n\u003cp\u003e\"Well,\" replied Yen Hui, \"my family is poor,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_43\"\u003e[43]\u003c/a\u003e\u003c/span\u003e\r\nand for many months we have tasted neither wine\r\nnor flesh. Is not that fasting?\"\u003c/p\u003e\r\n\u003cp\u003e\"The fasting of religious observance it is,\"\r\nanswered Confucius, \"but not the fasting of the\r\nheart.\"\u003c/p\u003e\r\n\u003cp\u003e\"And may I ask,\" said Yen Hui, \"in what consists\r\nthe fasting of the heart?\"\u003c/p\u003e\r\n\u003cp\u003e\"Cultivate unity,\" replied Confucius.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMake of the mind as it were an undivided indivisible\r\n\u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"You hear not with the ears, but with the mind;\r\nnot with the mind, but with your soul.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe vital fluid which informs your whole being;\r\nin fact, \"with your whole self.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut let hearing stop with the ears. Let the working\r\nof the mind stop with itself. Then the soul\r\nwill be a negative existence, passively responsive\r\nto externals. In such a negative existence, only\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e can abide. And that negative state is the\r\nfasting of the heart.\"\u003c/p\u003e\r\n\u003cp\u003e\"Then,\" said Yen Hui, \"the reason I could not\r\nget the use of this method is my own individuality.\r\nIf I could get the use of it, my individuality would\r\nhave gone. Is this what you mean by the negative\r\nstate?\"\u003c/p\u003e\r\n\u003cp\u003e\"Exactly so,\" replied the Master. \"Let me tell\r\nyou. If you can enter this man\u0027s domain without\r\noffending his \u003ci lang=\"fr\"\u003eamour propre\u003c/i\u003e, cheerful if he hears\r\nyou, passive if he does not; without science, with\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_44\"\u003e[44]\u003c/a\u003e\u003c/span\u003eout\r\ndrugs, simply living there in a state of complete\r\nindifference,—you will be near success. It is\r\neasy to stop walking: the trouble is to walk without\r\ntouching the ground. As an agent of man, it\r\nis easy to deceive; but not as an agent of God.\r\nYou have heard of winged creatures flying. You\r\nhave never heard of flying without wings. You\r\nhave heard of men being wise with wisdom. You\r\nhave never heard of men wise without wisdom.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWise of God, without the wisdom of man.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Look at that window. Through it an empty\r\nroom becomes bright with scenery; but the landscape\r\nstops outside. Were this not so, we should\r\nhave an exemplification of sitting still and running\r\naway at one and the same time.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAn empty room would contain something,—a paradox\r\nlike that in the text.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"In this sense, you may use your ears and eyes\r\nto communicate within, but shut out all wisdom\r\nfrom the mind.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eLet the channels of your senses be to your mind\r\nwhat a window is to an empty room.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd there where the supernatural\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSomething which is and yet is not, like the landscape\r\nseen in, and yet not in, a room.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ecan find shelter, shall not man find shelter too?\r\nThis is the method for regenerating all creation.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy passive, not by active, virtue.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_45\"\u003e[45]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eIt was the instrument which Yü and Shun employed.\r\nIt was the secret of the success of Fu\r\nHsi and Chi Chü. Shall it not then be adopted by\r\nmankind in general?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWho stand much more in need of regeneration than\r\nsuch worthies as were these ancient Emperors.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTzŭ Kao, Duke of Shê,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA district of the Ch\u0027u State.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ebeing about to go on a mission to the Ch\u0027i State,\r\nasked Confucius, saying, \"The mission my\r\nsovereign is sending me on is a most important\r\none. Of course, I shall be received with all due\r\nrespect, but they will not take the same interest in\r\nthe matter that I shall. And as an ordinary person\r\ncannot be pushed, still less a Prince, I am in a\r\nstate of great alarm.\u003c/p\u003e\r\n\u003cp\u003e\"Now you, Sir, have told me that in all undertakings\r\ngreat and small, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e alone leads to a\r\nhappy issue. Otherwise that, failing success, there\r\nis to be feared punishment from without, and with\r\nsuccess, punishment from within; while exemption\r\nin case either of success or non-success falls only\r\nto the share of those who possess the virtue\r\nrequired.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eI.e.\u003c/i\u003e those to whom the issue, as regards their own\r\nreward or punishment, is a matter of the completest\r\nindifference.\u003c/p\u003e\r\n\u003cp\u003eThe term \u003cem\u003evirtue\u003c/em\u003e, here as elsewhere unless specially\r\nnotified, should be understood in the sense of exemplification\r\nof \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_46\"\u003e[46]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Well, I am not dainty with my food; neither\r\nam I always wanting to cool myself when hot.\r\nHowever, this morning I received my orders, and\r\nthis evening I have been drinking iced water. I\r\nam so hot inside. Before I have put my hand to\r\nthe business I am suffering punishment from\r\nwithin; and if I do not succeed I am sure to suffer\r\npunishment from without. Thus I get both\r\npunishments, which is really more than I can bear.\r\nKindly tell me what there is to be done.\"\u003c/p\u003e\r\n\u003cp\u003e\"There exist two sources of safety,\" Confucius\r\nreplied. \"One is \u003cem\u003eDestiny\u003c/em\u003e: the other is \u003cem\u003eDuty\u003c/em\u003e. A\r\nchild\u0027s love for its parents is destiny. It is inseparable\r\nfrom the child\u0027s life. A subject\u0027s allegiance\r\nto his sovereign is duty. Beneath the canopy of\r\nheaven there is no place to which he can escape from\r\nit. These two sources of safety may be explained\r\nas follows. To serve one\u0027s parents without reference\r\nto \u003cem\u003eplace\u003c/em\u003e but only to the service, is the acme of\r\nfilial piety. To serve one\u0027s prince without reference\r\nto the \u003cem\u003eact\u003c/em\u003e but only to the service, is the perfection\r\nof a subject\u0027s loyalty. To serve one\u0027s own heart\r\nso as to permit neither joy nor sorrow within, but\r\nto cultivate resignation to the inevitable,—this is\r\nthe climax of Virtue.\u003c/p\u003e\r\n\u003cp\u003e\"Now a minister often finds himself in circumstances\r\nover which he has no control. But if\r\nhe simply confines himself to his work, and is\r\nutterly oblivious of self, what leisure has he for\r\nloving life or hating death? And so you may\r\nsafely go.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_47\"\u003e[47]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"But I have yet more to tell you. All intercourse,\r\nif personal, should be characterised by\r\nsincerity. If from a distance, it should be carried\r\non in loyal terms. These terms will have to be\r\ntransmitted by some one. Now the transmission\r\nof messages of good- or ill-will is the hardest thing\r\npossible. Messages of good-will are sure to be\r\noverdone with fine phrases; messages of ill-will\r\nwith harsh ones. In each case the result is\r\nexaggeration, and a consequent failure to carry\r\nconviction, for which the envoy suffers. Therefore\r\nit was said in the \u003ccite\u003eFa-yen\u003c/cite\u003e,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eName of an ancient book.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u0027Confine yourself to simple statements of fact,\r\nshorn of all superfluous expression of feeling, and\r\nyour risk will be small.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"In trials of skill, at first all is friendliness; but\r\nat last it is all antagonism. Skill is pushed too far.\r\nSo on festive occasions, the drinking which is in\r\nthe beginning orderly enough, degenerates into riot\r\nand disorder. Festivity is pushed too far. It is\r\nin fact the same with all things: they begin with\r\ngood faith and end with contempt. From small\r\nbeginnings come great endings.\u003c/p\u003e\r\n\u003cp\u003e\"Speech is like wind to wave. Action is liable\r\nto divergence from its true goal. By wind, waves\r\nare easily excited. Divergence from the true goal\r\nis fraught with danger. Thus angry feelings rise\r\nup without a cause. Specious words and dishonest\r\narguments follow, as the wild random cries of an\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_48\"\u003e[48]\u003c/a\u003e\u003c/span\u003e\r\nanimal at the point of death. Both sides give way\r\nto passion. For where one party drives the other\r\ntoo much into a corner, resistance will always be\r\nprovoked without apparent cause. And if the\r\ncause is not apparent, how much less will the\r\nultimate effect be so?\u003c/p\u003e\r\n\u003cp\u003e\"Therefore it is said in the \u003ccite\u003eFa-yen\u003c/cite\u003e, \u0027Neither\r\ndeviate from nor travel beyond your instructions.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Travel beyond your instructions,\" is literally,\r\n\"urge a settlement.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTo pass the limit is to go to excess.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"To deviate from, or to travel beyond instructions,\r\nmay imperil the negotiation. A settlement\r\nto be successful must be lasting. It is too late to\r\nchange an evil settlement once made.\u003c/p\u003e\r\n\u003cp\u003e\"Therefore let yourself be carried along without\r\nfear, taking refuge in \u003cem\u003eno alternative\u003c/em\u003e to preserve\r\nyou from harm on either side. This is the utmost\r\nyou can do. What need for considering your\r\nobligations? Better leave all to Destiny, difficult\r\nas this may be.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is passing strange that this exposition of the\r\n\u003ci lang=\"fr\"\u003elaissez-aller\u003c/i\u003e inaction doctrine of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e should be placed\r\nin the mouth of Confucius, who is thus made in some\r\nmeasure to discredit his own teachings. The commentators,\r\nhowever, see nothing anomalous in the\r\nposition here assigned to the Sage.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYen Ho\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA philosopher from the Lu State.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_49\"\u003e[49]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003ewas about to become tutor to the eldest son of\r\nPrince Ling of the Wei State. Accordingly he\r\nobserved to Chü Poh Yü,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003ePrime Minister of the Wei State.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Here is a man whose disposition is naturally\r\nof a low order. To let him take his own unprincipled\r\nway is to endanger the State. To try to\r\nrestrain him is to endanger one\u0027s personal safety.\r\nHe has just wit enough to see faults in others, but\r\nnot to see his own. I am consequently at a loss\r\nwhat to do.\"\u003c/p\u003e\r\n\u003cp\u003e\"A good question indeed,\" replied Chü Poh Yü,\r\n\"You must be careful, and begin by self-reformation.\r\nOutwardly you may adapt yourself, but\r\ninwardly you must keep up to your own standard.\r\nIn this there are two points to be guarded against.\r\nYou must not let the outward adaptation penetrate\r\nwithin, nor the inward standard manifest itself\r\nwithout. In the former case, you will fall, you\r\nwill be obliterated, you will collapse, you will lie\r\nprostrate. In the latter case, you will be a sound,\r\na name, a bogie, an uncanny thing. If he would\r\nplay the child, do you play the child too. If he\r\ncast aside all sense of decorum, do you do so too.\r\nAs far as he goes, do you go also. Thus you will\r\nreach him without offending him.\u003c/p\u003e\r\n\u003cp\u003e\"Don\u0027t you know the story of the praying mantis?\r\nIn its rage it stretched out its arms to prevent a\r\nchariot from passing, unaware that this was beyond\r\nits strength, so admirable was its energy!\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_50\"\u003e[50]\u003c/a\u003e\u003c/span\u003e\r\nBe cautious. If you are always offending others\r\nby your superiority, you will probably come to\r\ngrief.\u003c/p\u003e\r\n\u003cp\u003e\"Do you not know that those who keep tigers\r\ndo not venture to give them live animals as food,\r\nfor fear of exciting their fury when killing the\r\nprey? Also, that whole animals are not given,\r\nfor fear of exciting the tigers\u0027 fury when rending\r\nthem? The periods of hunger and repletion are\r\ncarefully watched in order to prevent such outbursts.\r\nThe tiger is of a different species from\r\nman; but the latter too is manageable if properly\r\nmanaged, unmanageable if excited to fury.\u003c/p\u003e\r\n\u003cp\u003e\"Those who are fond of horses surround them\r\nwith various conveniences. Sometimes mosquitoes\r\nor flies trouble them; and then, unexpectedly to\r\nthe animal, a groom will brush them off, the result\r\nbeing that the horse breaks his bridle, and hurts\r\nhis head and chest. The intention is good, but\r\nthere is a want of real care for the horse. Against\r\nthis you must be on your guard.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eA certain artisan was travelling to the Ch\u0027i State.\r\nOn reaching Ch\u0027ü-yüan, he saw a sacred \u003ci lang=\"zh\"\u003eli\u003c/i\u003e tree,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA worthless species of oak.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003elarge enough to hide an ox behind it, a hundred\r\nspans in girth, towering up ten cubits over the\r\nhill top, and carrying behind it branches, many\r\ntens of the smallest of which were of a size\r\nfor boats. Crowds stood gazing at it, but our\r\nartisan took no notice, and went on his way with\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_51\"\u003e[51]\u003c/a\u003e\u003c/span\u003eout\r\neven casting a look behind. His apprentice\r\nhowever gazed his fill, and when he caught up\r\nhis master, said, \"Ever since I have handled an\r\nadze in your service, I have never seen such a\r\nsplendid piece of timber as that. How was\r\nit that you, sir, did not care to stop and look\r\nat it?\"\u003c/p\u003e\r\n\u003cp\u003e\"It\u0027s not worth talking about,\" replied his\r\nmaster. \"It\u0027s good for nothing. Make a boat of\r\nit,—\u0027twould sink. A coffin,—\u0027twould rot. Furniture,—\u0027twould\r\nsoon break down. A door,—\u0027twould\r\nsweat. A pillar,—\u0027twould be worm-eaten. It is\r\nwood of no quality, and of no use. That is why\r\nit has attained its present age.\"\u003c/p\u003e\r\n\u003cp\u003eWhen the artisan reached home, he dreamt that\r\nthe tree appeared to him in a dream and spoke\r\nas follows:—\"What is it that you compare me\r\nwith? Is it with the more elegant trees?—The\r\ncherry-apple, the pear, the orange, the pumelo,\r\nand other fruit-bearers, as soon as their fruit\r\nripens are stripped and treated with indignity.\r\nThe great boughs are snapped off, the small ones\r\nscattered abroad. Thus do these trees by their\r\nown value injure their own lives. They cannot\r\nfulfil their allotted span of years, but perish prematurely\r\nin mid-career from their entanglement\r\nwith the world around them. Thus it is with\r\nall things. For a long period my aim was to\r\nbe useless. Many times I was in danger, but\r\nat length I succeeded, and so became useful as\r\nI am to-day. But had I then been of use, I\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_52\"\u003e[52]\u003c/a\u003e\u003c/span\u003e\r\nshould not now be of the great use I am. Moreover,\r\nyou and I belong both to the same category\r\nof things. Have done then with this criticism of\r\nothers. Is a good-for-nothing fellow whose dangers\r\nare not yet passed a fit person to talk of a good-for-nothing\r\ntree?\"\u003c/p\u003e\r\n\u003cp\u003eWhen our artisan awaked and told his dream,\r\nhis apprentice said, \"If the tree aimed at uselessness,\r\nhow was it that it became a sacred tree?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich of course may be said to be of use.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"What you don\u0027t understand,\" replied his\r\nmaster, \"don\u0027t talk about. That was merely to\r\nescape from the attacks of its enemies. Had it\r\nnot become sacred, how many would have wanted to\r\ncut it down! The means of safety adopted were\r\ndifferent from ordinary means,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn order to reach the somewhat extraordinary goal\r\nof uselessness.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand to test these by ordinary canons leaves one far\r\nwide of the mark.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eTzŭ Ch\u0027i of Nan-poh\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSaid to be identical with the individual mentioned\r\nat the beginning of \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewas travelling on the Shang mountain when he saw\r\na large tree which astonished him very much. A\r\nthousand chariot teams could have found shelter\r\nunder its shade.\u003c/p\u003e\r\n\u003cp\u003e\"What tree is this?\" cried Tzŭ Ch\u0027i. \"Surely it\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_53\"\u003e[53]\u003c/a\u003e\u003c/span\u003e\r\nmust have unusually fine timber.\" Then looking\r\nup, he saw that its branches were too crooked for\r\nrafters; while as to the trunk he saw that its\r\nirregular grain made it valueless for coffins. He\r\ntasted a leaf, but it took the skin off his lips; and\r\nits odour was so strong that it would make a man\r\nas it were drunk for three days together.\u003c/p\u003e\r\n\u003cp\u003e\"Ah!\" said Tzŭ Ch\u0027i. \"This tree is good for\r\nnothing, and that is how it has attained this size.\r\nA wise man might well follow its example.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAnd so escape danger from his surroundings.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIn the State of Sung there is a place called\r\nChing-shih, where thrive the beech, the cedar, and\r\nthe mulberry. Such as are of a one-handed span\r\nor so in girth are cut down for monkey-cages.\r\nThose of two or three two-handed spans are cut\r\ndown for the beams of fine houses. Those of seven\r\nor eight such spans are cut down for the solid sides\r\nof rich men\u0027s coffins.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo this day, the very best kinds of wood are still\r\nreserved for the \"planks of old age.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThus they do not fulfil their allotted span of years,\r\nbut perish in mid-career beneath the axe. Such is\r\nthe misfortune which overtakes worth.\u003c/p\u003e\r\n\u003cp\u003eFor the sacrifices to the River God, neither bulls\r\nwith white cheeks, nor pigs with large snouts, nor\r\nmen suffering from piles, were allowed to be used.\r\nThis had been revealed to the soothsayers, and these\r\ncharacteristics were consequently regarded as inaus\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_54\"\u003e[54]\u003c/a\u003e\u003c/span\u003epicious.\r\nThe wise, however, would regard them as\r\nextremely auspicious.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eReaders of \u003ccite\u003eDon Juan\u003c/cite\u003e will recollect how the master\u0027s\r\nmate had reason to share his view.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThere was a hunchback named Su. His jaws\r\ntouched his navel. His shoulders were higher than\r\nhis head. His hair knot looked up to the sky.\r\nHis viscera were upside down. His buttocks were\r\nwhere his ribs should have been. By tailoring, or\r\nwashing, he was easily able to earn his living. By\r\nsifting rice he could make enough to support a\r\nfamily of ten.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn all of which occupations a man would necessarily\r\nstoop.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen orders came down for a conscription, the\r\nhunchback stood unconcerned among the crowd.\r\nAnd similarly, in matters of public works, his\r\ndeformity shielded him from being employed.\u003c/p\u003e\r\n\u003cp\u003eOn the other hand, when it came to donations\r\nof grain, the hunchback received as much as three\r\n\u003ci lang=\"zh\"\u003echung\u003c/i\u003e,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAn ancient measure of uncertain capacity.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand of firewood, ten faggots. And if physical\r\ndeformity was thus enough to preserve his body\r\nuntil its allotted end, how much more would not\r\nmoral and mental deformity avail!\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA moral and mental deviation would be still more\r\nlikely to condemn a man to that neglect from his\r\nfellows which is so conducive to our real welfare.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_55\"\u003e[55]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eWhen Confucius was in the Ch\u0027u State, the\r\neccentric Chieh Yü passed his door, saying, \"O\r\nphœnix, O phœnix, how has thy virtue fallen!—\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy thus issuing forth out of due season.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eunable to wait for the coming years or to go back\r\ninto the past.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhen you might be, or might have been, of use.\r\nThe idea conveyed is that Confucianism was unsuited\r\nto its age. See \u003ccite\u003eLun-yü\u003c/cite\u003e, ch. xviii.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIf \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e prevails on earth, prophets will fulfil their\r\nmission. If \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e does not prevail, they will but\r\npreserve themselves. At the present day they will\r\nbut just escape.\u003c/p\u003e\r\n\u003cp\u003e\"The honours of this world are light as feathers,\r\nyet none estimate them at their true value. The\r\nmisfortunes of this life are weighty as the earth\r\nitself, yet none can keep out of their reach. No\r\nmore, no more, seek to influence by virtue. Beware,\r\nbeware, move cautiously on! O ferns, O ferns,\r\nwound not my steps! Through my tortuous\r\njourney wound not my feet! Hills suffer from the\r\ntrees they produce. Fat burns by its own combustibility.\r\nCinnamon trees furnish food: therefore\r\nthey are cut down. The lacquer tree is felled\r\nfor use. All men know the use of useful things;\r\nbut they do not know the use of useless things.\"\u003c/p\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_56\"\u003e[56]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER V.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eThe Evidence of Virtue Complete.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Correspondence between inward virtue and outward influence—The\r\nvirtuous man disregards externals—The possession of virtue\r\ncauses oblivion of outward form—Neglect of the human—Cultivation\r\nof the divine.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eIn\u003c/span\u003e the State of Lu there was a man, named\r\nWang T\u0027ai, who had had his toes cut off. His\r\ndisciples were as numerous as those of Confucius.\u003c/p\u003e\r\n\u003cp\u003eCh\u0027ang Chi\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOne of the latter.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003easked Confucius, saying, \"This Wang T\u0027ai has\r\nbeen mutilated, yet he divides with you, Sir, the\r\nteaching of the Lu State. He neither preaches nor\r\ndiscusses; yet those who go to him empty, depart\r\nfull. He must teach \u003cem\u003ethe doctrine which does not\r\nfind expression in words\u003c/em\u003e;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe doctrine of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. These words occur in chs. ii\r\nand xliii of the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e. See \u003ccite\u003eThe Remains\r\nof Lao Tzŭ\u003c/cite\u003e, p. 7.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand although his shape is imperfect, his mind is\r\nperhaps complete. What manner of man is\r\nthis?\"\u003c/p\u003e\r\n\u003cp\u003e\"He is a prophet,\" replied Confucius, \"whose\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_57\"\u003e[57]\u003c/a\u003e\u003c/span\u003e\r\ninstruction I have been late in seeking. I will\r\ngo and learn from him. And if I,—why not\r\nthose who are not equal to me? And I will take\r\nwith me, not the State of Lu only, but the whole\r\nworld.\"\u003c/p\u003e\r\n\u003cp\u003e\"The fellow has been mutilated,\" said Ch\u0027ang\r\nChi, \"and yet people call him \u003cem\u003eMaster\u003c/em\u003e. He must\r\nbe very different from the ordinary run. But how\r\ndoes he use his mind in this sense?\"\u003c/p\u003e\r\n\u003cp\u003e\"Life and Death are all powerful,\" answered\r\nConfucius, \"but they cannot affect \u003cem\u003eit\u003c/em\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe mind, or soul, which is immortal. See \u003ca href=\"#Page_33\" class=\"pginternal\"\u003ech. iii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHeaven and earth may collapse, but \u003cem\u003ethat\u003c/em\u003e will\r\nremain. If \u003cem\u003ethis\u003c/em\u003e is found to be without flaw, it will\r\nnot share the fate of all things. It can cause other\r\nthings to change, while preserving its own constitution\r\nintact.\"\u003c/p\u003e\r\n\u003cp\u003e\"How so?\" asked Ch\u0027ang Chi.\u003c/p\u003e\r\n\u003cp\u003e\"From the point of view of difference,\" replied\r\nConfucius, \"we distinguish between the liver and\r\nthe gall, between the Ch\u0027u State and the Yüeh\r\nState. From the point of view of sameness, all\r\nthings are \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e. Such is the position of Wang\r\nT\u0027ai. He does not trouble about what reaches him\r\nthrough the senses of hearing and sight, but directs\r\nhis whole mind towards the very climax of virtue.\r\nHe beholds all things as though \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e, without\r\nobserving their discrepancies. And thus the discrepancy\r\nof his toes is to him as would be the loss\r\nof so much mud.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_58\"\u003e[58]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"He devotes himself in fact to himself,\" said\r\nCh\u0027ang Chi, \"and uses his wisdom to perfect his\r\nmind, until it becomes perfect. But how then is it\r\nthat people make so much of him?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHis virtue being wholly, as it were, of a selfish\r\norder.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"A man,\" replied Confucius, \"does not seek to\r\nsee himself in running water, but in still water.\r\nFor only what is itself still can instil stillness into\r\nothers.\u003c/p\u003e\r\n\u003cp\u003e\"The grace of earth has reached only to pines\r\nand cedars;—winter and summer alike they are\r\ngreen. The grace of God has reached to Yao and\r\nto Shun alone;—the first and foremost of all creation.\r\nHappily they were able to regulate their own\r\nlives and thus regulate the lives of all mankind.\u003c/p\u003e\r\n\u003cp\u003e\"By nourishment of physical courage, the sense\r\nof fear may be so eliminated that a man will, single-handed,\r\nbrave a whole army. And if such a result\r\ncan be achieved in search of fame, how much more\r\nby one who extends his sway over heaven and\r\nearth and influences all things; and who, lodging\r\nwithin the confines of a body with its channels of\r\nsight and sound, brings his knowledge to know\r\nthat all things are \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e, and that his soul endures\r\nfor ever! Besides, he awaits his appointed hour,\r\nand men flock to him of their own accord. He\r\nmakes no effort to attract them.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThat men thus gather around him is the outward\r\nsign or evidence of his inward virtue complete.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_59\"\u003e[59]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eShên T\u0027u Chia had had his toes cut off. Subsequently,\r\nhe studied under Poh Hun Wu Jen at\r\nthe same time as Tzŭ Ch\u0027an of the Chêng State.\r\nThe latter said to him, \"When I leave first, do\r\nyou remain awhile. When you leave first, I will\r\nremain behind.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTzŭ Ch\u0027an was a model minister of the sixth century\r\nB.C. Under his guidance the people of the Chêng\r\nState became so virtuous that doors were not locked\r\nat night, nor would any one pick up lost articles left\r\nlying in the road. He was hardly likely to be\r\nashamed of walking out with a mutilated criminal.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNext day, when they were again together in the\r\nlecture-room, Tzŭ Ch\u0027an said, \"When I leave first,\r\ndo you remain awhile. When you leave first, I\r\nwill remain. I am now about to go. Will you\r\nremain or not? I notice you show no respect to a\r\nMinister of State. Perhaps you think yourself my\r\nequal?\"\u003c/p\u003e\r\n\u003cp\u003e\"Dear me!\" replied Shên T\u0027u Chia, \"I didn\u0027t\r\nknow we had a Minister of State in the class.\r\nPerhaps you think that because you are one you\r\nshould take precedence over the rest. Now I have\r\nheard that if a mirror is perfectly bright, dust and\r\ndirt will not collect on it. That if they do, it is\r\nbecause the mirror was not bright. He who\r\nassociates for long with the wise will be without\r\nfault. Now you have been improving yourself at\r\nthe feet of our Master, yet you can utter words like\r\nthese. Is not the fault in you?\"\u003c/p\u003e\r\n\u003cp\u003e\"You are a fine fellow, certainly,\" retorted Tz\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_60\"\u003e[60]\u003c/a\u003e\u003c/span\u003eŭ\r\nCh\u0027an, \"you will be emulating the virtue of Yao\r\nnext. To look at you, I should say you had\r\nenough to do to attend to your own shortcomings!\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA sneer at his want of toes.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Those who disguise their faults,\" said Shên\r\nT\u0027u Chia, \"so as not to lose their toes, are many\r\nin number. Those who do not disguise their faults,\r\nand so fail to keep them, are few. To recognise\r\nthe inevitable and to quietly acquiesce in Destiny,\r\nis the achievement of the virtuous man alone. He\r\nwho should put himself in front of the bull\u0027s-eye\r\nwhen Hou I\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA Chinese Tell.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewas shooting, would be hit. If he was not hit, it\r\nwould be destiny. Those with toes who laugh at\r\nme for having no toes are many. This used to\r\nmake me angry. But since I have studied under\r\nour Master, I have ceased to trouble about it. It\r\nmay be that our Master has so far succeeded in\r\npurifying me. At any rate I have been with him\r\nnineteen years without being aware of the loss of\r\nmy toes. Now you and I are engaged in studying\r\nthe internal. Do you not then commit a fault by\r\nthus dragging me back to the external?\"\u003c/p\u003e\r\n\u003cp\u003eAt this Tzŭ Ch\u0027an began to fidget, and changing\r\ncountenance, begged Shên T\u0027u Chia to say no\r\nmore.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThere was a man of the Lu State who had been\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_61\"\u003e[61]\u003c/a\u003e\u003c/span\u003e\r\nmutilated,—Shu Shan \u003cem\u003eNo-toes\u003c/em\u003e. He came walking\r\non his heels to see Confucius; but Confucius said,\r\n\"You did not take care, and so brought this misfortune\r\nupon yourself. What is the use of coming\r\nto me now?\"\u003c/p\u003e\r\n\u003cp\u003e\"In my ignorance,\" replied No-toes, \"I made\r\nfree with my body and lost my toes. But I come\r\nwith something more precious than toes which I\r\nnow seek to keep. There is no man, but Heaven\r\ncovers him: there is no man, but Earth supports\r\nhim;—and I thought that you, sir, would be as\r\nHeaven and Earth. I little expected to hear these\r\nwords from you.\"\u003c/p\u003e\r\n\u003cp\u003e\"I must apologise,\" said Confucius. \"Pray\r\nwalk in and let us discuss.\" But No-toes walked\r\nout.\u003c/p\u003e\r\n\u003cp\u003e\"There!\" said Confucius to his disciples.\r\n\"There is a criminal without toes who seeks to\r\nlearn in order to make atonement for his previous\r\nmisdeeds. And if he, how much more those who\r\nhave no misdeeds for which to atone?\"\u003c/p\u003e\r\n\u003cp\u003eNo-toes went off to Lao Tzŭ and said, \"Is\r\nConfucius a sage, or is he not? How is it he has\r\nso many disciples? He aims at being a subtle\r\ndialectician, not knowing that such a reputation is\r\nregarded by real sages as the fetters of a criminal.\"\u003c/p\u003e\r\n\u003cp\u003e\"Why do you not meet him with the continuity\r\nof life and death, the identity of \u003cem\u003ecan\u003c/em\u003e and \u003cem\u003ecan not\u003c/em\u003e,\"\r\nanswered Lao Tzŭ, \"and so release him from these\r\nfetters?\"\u003c/p\u003e\r\n\u003cp\u003e\"He has been thus punished by God,\" replied\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_62\"\u003e[62]\u003c/a\u003e\u003c/span\u003e\r\nNo-toes. \"It would be impossible to release\r\nhim.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA sneer at Confucius. No-toes himself had only\r\nbeen punished by man.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eDuke Ai of the Lu State said to Confucius, \"In\r\nthe Wei State there is a leper, named Ai T\u0027ai T\u0027o.\r\nThe men who live with him like him and make no\r\neffort to get rid of him. Of the women who have\r\nseen him, many have said to their parents, Rather\r\nthan be another man\u0027s wife, I would be his\r\nconcubine.\u003c/p\u003e\r\n\u003cp\u003e\"He never preaches at people, but puts himself\r\ninto sympathy with them. He wields no\r\npower by which he may protect men\u0027s bodies. He\r\nhas at his disposal no appointments by which to\r\ngratify their hearts. He is loathsome to a degree.\r\nHe sympathises, but does not instruct. His knowledge\r\nis limited to his own State. Yet males and\r\nfemales alike all congregate around him.\u003c/p\u003e\r\n\u003cp\u003e\"So thinking that he must be different from\r\nordinary men, I sent for him, and saw that he was\r\nindeed loathsome to a degree. Yet we had not\r\nbeen many months together ere my attention was\r\nfixed upon his conduct. A year had not elapsed\r\nere I trusted him thoroughly; and as my State\r\nwanted a Prime Minister, I offered the post to him.\r\nHe accepted it sullenly, as if he would much rather\r\nhave declined. Perhaps he didn\u0027t think me good\r\nenough for him! At any rate, he took it; but in\r\na very short time he left me and went away. I\r\ngrieved for him as for a lost friend, and as though\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_63\"\u003e[63]\u003c/a\u003e\u003c/span\u003e\r\nthere were none left with whom I could rejoice.\r\nWhat manner of man is this?\u003c/p\u003e\r\n\u003cp\u003e\"When I was on a mission to the Ch\u0027u State,\"\r\nreplied Confucius, \"I saw a litter of young pigs\r\nsucking their dead mother. After a while they\r\nlooked at her, and then they all left the body and\r\nwent off. For their mother did not look at them\r\nany more, nor did she any more seem to be of their\r\nkind. What they loved was their mother; not the\r\nbody which contained her, but that which made the\r\nbody what it was.\u003c/p\u003e\r\n\u003cp\u003e\"When a man is killed in battle, his arms are\r\nnot buried with him.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe has no further use for weapons.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eA man whose toes have been cut off does not\r\nvalue a present of boots. In each case the function\r\nof such things is gone.\u003c/p\u003e\r\n\u003cp\u003e\"The concubines of the Son of Heaven do not\r\ncut their nails or pierce their ears.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFor fear of injuring their persons.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe who has a marriageable daughter keeps her\r\naway from menial work. To preserve her beauty\r\nis quite enough occupation for her. How much\r\nmore so for a man of perfect virtue?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWho should trouble himself only about the internal.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Now Ai T\u0027ai T\u0027o says nothing, and is trusted.\r\nHe does nothing, and is sought after. He causes\r\na man to offer him the government of his own\r\nState, and the only fear is lest he should decline.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_64\"\u003e[64]\u003c/a\u003e\u003c/span\u003e\r\nTruly his talents are perfect and his virtue without\r\noutward form!\"\u003c/p\u003e\r\n\u003cp\u003e\"What do you mean by his talents being perfect?\"\r\nasked the Duke.\u003c/p\u003e\r\n\u003cp\u003e\"Life and Death,\" replied Confucius, \"existence\r\nand non-existence, success and non-success,\r\npoverty and wealth, virtue and vice, good and evil\r\nreport, hunger and thirst, warmth and cold,—these\r\nall revolve upon the changing wheel of Destiny.\r\nDay and night they follow one upon the other, and\r\nno man can say where each one begins. Therefore\r\nthey cannot be allowed to disturb the harmony\r\nof the organism, nor enter into the soul\u0027s domain.\r\nSwim however with the tide, so as not to offend\r\nothers. Do this day by day without break, and\r\nlive in peace with mankind. Thus you will be\r\nready for all contingencies, and may be said to have\r\nyour talents perfect.\"\u003c/p\u003e\r\n\u003cp\u003e\"And virtue without outward form; what is\r\nthat?\"\u003c/p\u003e\r\n\u003cp\u003e\"In a water-level,\" said Confucius, \"the water\r\nis in a most perfect state of repose. Let that be\r\nyour model. The water remains quietly within,\r\nand does not overflow. It is from the cultivation\r\nof such harmony that virtue results. And if virtue\r\ntakes no outward form, man will not be able to\r\nkeep aloof from it.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMankind will be regenerated thereby, in the same\r\nway that evenness is imparted by the aid of water\r\nto surfaces, although the water is all the time closed\r\nup and does not overflow.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_65\"\u003e[65]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eSome days afterwards Duke Ai told Min Tzŭ,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOne of Confucius\u0027 disciples.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaying, \"When first I took the reins of government\r\nin hand, I thought that in caring for my\r\npeople\u0027s lives I had done all my duty as a ruler.\r\nBut now that I have heard what a perfect man is, I\r\nfear that I have not been succeeding, but foolishly\r\nusing my body and working destruction to my\r\nState. Confucius and I are not prince and\r\nminister, but merely friends with a care for each\r\nother\u0027s moral welfare.\"\u003c/p\u003e\r\n\u003cp\u003eA certain hunchback, named Wu Ch\u0027un, whose\r\nheels did not touch the ground, had the ear of Duke\r\nLing of Wei. The Duke took a great fancy to\r\nhim; and as for well-formed men, he thought\r\ntheir necks were too short.\u003c/p\u003e\r\n\u003cp\u003eAnother man, with a goitre as big as a large\r\njar, had the ear of Duke Huan of Ch\u0027i. The Duke\r\ntook a great fancy to him; and as for well-formed\r\nmen, he thought their necks were too thin.\u003c/p\u003e\r\n\u003cp\u003eThus it is that virtue should prevail and outward\r\nform be forgotten. But mankind forgets not that\r\nwhich is to be forgotten, forgetting that which is\r\nnot to be forgotten. This is forgetfulness indeed!\r\nAnd thus with the truly wise, wisdom is a curse,\r\nsincerity like glue, virtue only a means to acquire,\r\nand skill nothing more than a commercial capacity.\r\nFor the truly wise make no plans, and therefore\r\nrequire no wisdom. They do not separate, and\r\ntherefore require no glue. They want nothing, and\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_66\"\u003e[66]\u003c/a\u003e\u003c/span\u003e\r\ntherefore need no virtue. They sell nothing, and\r\ntherefore are not in want of a commercial capacity.\r\nThese four qualifications are bestowed upon them\r\nby God and serve as heavenly food to them. And\r\nthose who thus feed upon the divine have little\r\nneed for the human. They wear the forms of men,\r\nwithout human passions. Because they wear the\r\nforms of men, they associate with men. Because\r\nthey have not human passions, positives and negatives\r\nfind in them no place. Infinitesimal indeed\r\nis that which makes them man: infinitely great is\r\nthat which makes them divine!\u003c/p\u003e\r\n\u003cp\u003eHui Tzŭ said to Chuang Tzŭ, \"Are there then\r\nmen who have no passions?\"\u003c/p\u003e\r\n\u003cp\u003eChuang Tzŭ replied, \"Certainly.\"\u003c/p\u003e\r\n\u003cp\u003e\"But if a man has no passions,\" argued Hui\r\nTzŭ, \"what is it that makes him a man?\"\u003c/p\u003e\r\n\u003cp\u003e\"\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\" replied Chuang Tzŭ, \"gives him his\r\nexpression, and God gives him his form. How\r\nshould he not be a man?\"\u003c/p\u003e\r\n\u003cp\u003e\"If then he is a man,\" said Hui Tzŭ, \"how can\r\nhe be without passions?\"\u003c/p\u003e\r\n\u003cp\u003e\"What you mean by passions,\" answered Chuang\r\nTzŭ, \"is not what I mean. By a man without\r\npassions I mean one who does not permit good\r\nand evil to disturb his internal economy, but\r\nrather falls in with whatever happens, as a matter\r\nof course, and does not add to the sum of his\r\nmortality.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe play of passion would tend to create conditions\r\nwhich otherwise would not exist.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_67\"\u003e[67]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"But whence is man to get his body,\" asked\r\nHui Tzŭ, \"if there is to be no adding to the sum\r\nof mortality?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis is of course a gibe. Hui Tzŭ purposely\r\ntakes Chuang Tzŭ\u0027s words \u003ci lang=\"fr\"\u003eà double entente\u003c/i\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e gives him his expression,\" said Chuang\r\nTzŭ, \"and God gives him his form. He does not\r\npermit good and evil to disturb his internal\r\neconomy. But now you are devoting your intelligence\r\nto externals, and wearing out your mental\r\npowers. You prop yourself against a tree and\r\nmutter, or lean over a table with half-closed eyes.\u003c/p\u003e\r\n\u003cdiv class=\"poetry-container\"\u003e\u003cdiv class=\"poetry\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eGod has made you a shapely sight,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eYet your only thought is the \u003cem\u003ehard and white\u003c/em\u003e.\"\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eChang Tzŭ puts his last sentence into doggerel,\r\nthe more effectively to turn the tables against Hui\r\nTzŭ, whose paradoxical theories he is never tired of\r\nridiculing. See \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_68\"\u003e[68]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER VI.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eThe Great Supreme.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—The human and the divine—The pure men of old—Their\r\nqualifications—Their self-abstraction—All things as ONE—The known\r\nand the unknown—Life a boon—Death a transition—Life eternal\r\nopen to all—The way thither—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eHe\u003c/span\u003e who knows what God is, and who knows\r\nwhat Man is, has attained. Knowing what\r\nGod is, he knows that he himself proceeded therefrom.\r\nKnowing what Man is, he rests in the\r\nknowledge of the known, waiting for the knowledge\r\nof the unknown. Working out one\u0027s allotted\r\nspan, and not perishing in mid career,—this is the\r\nfulness of knowledge.\u003c/p\u003e\r\n\u003cp\u003eGod is a principle which exists by virtue of its\r\nown intrinsicality, and operates spontaneously,\r\nwithout self-manifestation.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is in the human that the divine finds expression.\r\nMan emanates from God, and should therefore be\r\non earth, in this brief life of ours, what God is for\r\nall eternity in the universe.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHerein, however, there is a flaw. Knowledge is\r\ndependent upon fulfilment. And as this fulfilment\r\nis uncertain, how can it be known that my divine\r\nis not really human, my human really divine?\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_69\"\u003e[69]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNot until death lifts the veil can we truly know\r\nthat this life is bounded at each end by an immortality\r\nto which the soul finally reverts.\u003c/p\u003e\r\n\u003cdiv class=\"poetry-container\"\u003e\u003cdiv class=\"poetry\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Heaven from all creatures hides the book of Fate,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eAll but the page prescribed, their present state.\"\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\u003cp\u003eWe must have \u003cem\u003epure men\u003c/em\u003e, and then only can we\r\nhave \u003cem\u003epure knowledge\u003c/em\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Pure\" must be understood in the sense of transcendent.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut what is a pure man?—The pure men of old\r\nacted without calculation, not seeking to secure\r\nresults. They laid no plans. Therefore, failing,\r\nthey had no cause for regret; succeeding, no cause\r\nfor congratulation. And thus they could scale\r\nheights without fear; enter water without becoming\r\nwet; fire, without feeling hot. So far had\r\ntheir wisdom advanced towards \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"The world-spirit is a good swimmer, and storms\r\nand waves cannot drown him.\"—\u003ccite\u003eEmerson.\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe pure men of old slept without dreams, and\r\nwaked without anxiety. They ate without discrimination,\r\nbreathing deep breaths. For pure\r\nmen draw breath from their uttermost depths; the\r\nvulgar only from their throats.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Uttermost depths\" is literally \"heels,\" but all the\r\nbest commentators take the sentence to mean that\r\npure men breathe with their whole being, and not as\r\nit were superficially, from the throat only.\u003c/p\u003e\r\n\u003cp\u003eThis passage is probably responsible for the trick\r\nof taking deep inhalations of morning air, practised\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_70\"\u003e[70]\u003c/a\u003e\u003c/span\u003e\r\n(not without scientific foundation) by the followers of\r\nthe debased Taoism of modern times. Other tricks\r\nfor prolonging life, such as swallowing the saliva\r\nthree times in every two hours, etc., are more open\r\nto adverse criticism. See the \u003ccite\u003eT\u0027ai-Hsi-Ching\u003c/cite\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOut of the crooked, words are retched up like\r\nvomit. If men\u0027s passions are deep, their divinity\r\nis shallow.\u003c/p\u003e\r\n\u003cp\u003eThe pure men of old did not know what it was\r\nto love life or to hate death. They did not rejoice\r\nin birth, nor strive to put off dissolution. Quickly\r\ncome, and quickly go;—no more. They did not\r\nforget whence it was they had sprung, neither did\r\nthey seek to hasten their return thither. Cheerfully\r\nthey played their allotted parts, waiting patiently\r\nfor the end. This is what is called not to lead the\r\nheart astray from \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy admitting play of passion in the sense condemned\r\nin \u003ca href=\"#Page_56\" class=\"pginternal\"\u003ech. v\u003c/a\u003e. which would hinder the mind from\r\nresting quietly in the knowledge of the known.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003enor to let the human seek to supplement the divine.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBut to wait patiently for the knowledge of the\r\nunknown.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd this is what is meant by a pure man.\u003c/p\u003e\r\n\u003cp\u003eSuch men are in mind absolutely free; in demeanour,\r\ngrave; in expression, cheerful. If it is\r\nfreezing cold, it seems to them like autumn; if\r\nblazing hot, like spring. Their passions occur like\r\nthe four seasons.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eEach at its appointed time.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_71\"\u003e[71]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThey are in harmony with all creation, and none\r\nknow the limit thereof.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese last few words occur in the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e,\r\nch. lviii. See \u003ccite\u003eThe Remains of Lao Tzŭ\u003c/cite\u003e, p. 40.\r\nAlso, with a variation, in \u003ca href=\"#Page_276\" class=\"pginternal\"\u003ech. xxii\u003c/a\u003e of this work.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd so it is that a perfect man can destroy a kingdom\r\nand yet not lose the hearts of the people,\r\nwhile the benefits he hands down to ten thousand\r\ngenerations do not proceed from love of his fellow-man.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhatever he does is spontaneous, and therefore\r\nnatural, and therefore in accordance with right.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe who delights in man, is himself not a perfect\r\nman. His affection is not true charity.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCharity is the universal love of all creation which\r\nadmits of no particular manifestations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eDepending upon opportunity, he has not true\r\nworth.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTrue worth is independent of circumstances. It\r\nis a quality which is always unconsciously operating\r\nfor good, and needs no opportunity to call it into\r\nexistence.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe who is not conversant with both good and\r\nevil is not a superior man.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe good, to practise; the evil, to avoid.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe who disregards his reputation is not what a\r\nman should be.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs a mere social unit.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_72\"\u003e[72]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eHe who is not absolutely oblivious of his own\r\nexistence can never be a ruler of men.\u003c/p\u003e\r\n\u003cp\u003eThus Hu Pu Hsieh, Wu Kuang, Poh I, Shu\r\nCh\u0027i, Chi Tzŭ Hsü Yü, Chi T\u0027o, and Shên T\u0027u Ti,\r\nwere the servants of rulers, and did the behests of\r\nothers, not their own.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA list of ancient worthies whose careers had been\r\nmore or less unsuccessful. Of the first and second\r\nlittle is known, except that the ears of the latter\r\nwere seven inches long.\u003c/p\u003e\r\n\u003cp\u003eThe third and fourth were brothers and are types\r\nof moral purity. Each refused the throne of their\r\nState, because each considered his brother more\r\nentitled thereto. Finally, they died of starvation on\r\nthe mountains rather than submit to a change of the\r\nImperial dynasty. More will be heard of these two\r\nlater on.\u003c/p\u003e\r\n\u003cp\u003eThe fifth smeared his body all over with lacquer,\r\nso that no one should come near him. Of the\r\nsixth, nothing is recorded; and of the seventh, only\r\nthat he tied a stone around his neck and jumped\r\ninto a river. See the \u003ccite\u003eFragmenta\u003c/cite\u003e at the end of the\r\nworks of Shih Tzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe pure men of old did their duty to their\r\nneighbours, but did not associate with them.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAmong them, but not of them.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThey behaved as though wanting in themselves,\r\nbut without flattering others. Naturally rectangular,\r\nthey were not uncompromisingly hard. They\r\nmanifested their independence without going to\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_73\"\u003e[73]\u003c/a\u003e\u003c/span\u003e\r\nextremes. They appeared to smile as if pleased,\r\nwhen the expression was only a natural response.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs required by the exigencies of society.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTheir outward semblance derived its fascination\r\nfrom the store of goodness within. They seemed\r\nto be of the world around them, while proudly\r\ntreading beyond its limits. They seemed to desire\r\nsilence, while in truth they had dispensed with\r\nlanguage.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_56\" class=\"pginternal\"\u003ech. v\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThey saw in penal laws a trunk;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA natural basis of government.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ein social ceremonies, wings;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo aid man\u0027s progress through life.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ein wisdom, a useful accessory; in morality, a guide.\r\nFor them penal laws meant a merciful administration;\r\nsocial ceremonies, a passport through the\r\nworld; wisdom, an excuse for doing what they\r\ncould not help; and morality, walking like others\r\nupon the path.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eInstead of at random across country. At such an\r\nearly date was uniformity a characteristic of the\r\nChinese people.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd thus all men praised them for the worthy lives\r\nthey led.\u003c/p\u003e\r\n\u003cp\u003eFor what they cared for could be reduced to \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e,\r\nand what they did not care for to \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e also. That\r\nwhich was \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e was \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e, and that which was not\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_74\"\u003e[74]\u003c/a\u003e\u003c/span\u003e\r\n\u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e was likewise \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e. In that which was \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e,\r\nthey were of God; in that which was not \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e, they\r\nwere of Man. And so between the human and the\r\ndivine no conflict ensued. This was to be a pure\r\nman.\u003c/p\u003e\r\n\u003cp\u003eLife and Death belong to Destiny. Their\r\nsequence, like day and night, is of God, beyond\r\nthe interference of man, an inevitable law.\u003c/p\u003e\r\n\u003cp\u003eA man looks upon God as upon his father, and\r\nloves him in like measure. Shall he then not love\r\nthat which is greater than God?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eSc.\u003c/i\u003e \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eA man looks upon a ruler of men as upon some one\r\nbetter than himself, for whom he would sacrifice his\r\nlife. Shall he not then do so for the Supreme\r\nRuler of Creation?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eSc.\u003c/i\u003e \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, the omnipresent, omnipotent Principle\r\nwhich invests even God himself with the power and\r\nattributes of divinity.\u003c/p\u003e\r\n\u003cp\u003eThe careful student of pure Taoism will find however\r\nthat the distinction between \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e and God is\r\nsometimes so subtle as altogether to elude his\r\nintelligence.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen the pond dries up, and the fishes are left\r\nupon dry ground, to moisten them with the breath\r\nor to damp them with spittle is not to be compared\r\nwith leaving them in the first instance in their\r\nnative rivers and lakes. And better than praising\r\nYao and blaming Chieh would be leaving them both\r\nand attending to the development of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_75\"\u003e[75]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e gives me this form, this toil in manhood,\r\nthis repose in old age, this rest in death. And surely\r\nthat which is such a kind arbiter of my life is the\r\nbest arbiter of my death.\u003c/p\u003e\r\n\u003cp\u003eA boat may be hidden in a creek, or in a bog, safe\r\nenough.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe text has \"or a mountain in a bog,\" which taken\r\nwith the context seems to me to be nonsense. Yet\r\nall the commentators labour to explain away the\r\ndifficulty, instead of making the obvious change of\r\n\"mountain\" into \"boat,\" to which change the forms\r\nof the two Chinese characters readily lend themselves.\r\nIn over two thousand years of literary\r\nactivity, it seems but rarely to have occurred to the\r\nChinese that a \u003ci lang=\"la\"\u003etextus receptus\u003c/i\u003e could contain a\r\ncopyist\u0027s slip.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut at midnight a strong man may come and carry\r\naway the boat on his back. The dull of vision do\r\nnot perceive that however you conceal things, small\r\nones in larger ones, there will always be a chance of\r\nlosing them.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe boat is figurative of our mortal coil which cannot\r\nbe hidden from decay.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut if you conceal the whole universe in the whole\r\nuniverse, there will be no place left wherein it may\r\nbe lost. The laws of matter make this to be so.\u003c/p\u003e\r\n\u003cp\u003eTo have attained to the human form must be\r\nalways a source of joy. And then, to undergo\r\ncountless transitions, with only the infinite to look\r\nforward to,—what incomparable bliss is that!\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_76\"\u003e[76]\u003c/a\u003e\u003c/span\u003e\r\nTherefore it is that the truly wise rejoice in that\r\nwhich can never be lost, but endures alway.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe soul which as \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, is commensurate only with\r\ntime and space.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFor if we can accept early death, old age, a\r\nbeginning, and an end,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs inseparable from Destiny,—already a step in the\r\nright direction.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewhy not that which informs all creation and is of\r\nall phenomena the Ultimate Cause?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe long chain of proximate causes reaches finality\r\nin \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. Here we have the complete answer to such\r\nqueries as that propounded to the Umbra by the\r\nPenumbra at the close of \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e has its laws, and its evidences. It is devoid\r\nboth of action and of form. It may be transmitted,\r\nbut cannot be received.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSo that the receiver can say he has it.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIt may be obtained, but cannot be seen. Before\r\nheaven and earth were, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e was. It has existed\r\nwithout change from all time. Spiritual beings\r\ndrew their spirituality therefrom, while the universe\r\nbecame what we can see it now. To \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, the zenith\r\nis not high, nor the nadir low; no point in time is\r\nlong ago, nor by lapse of ages has it grown old.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo the infinite all terms and conditions are relative.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHsi Wei obtained \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, and so set the universe\r\nin order.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_77\"\u003e[77]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA legendary ruler of remote antiquity. In what\r\nsense he set the universe in order has not been\r\nauthentically handed down.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFu Hsi obtained it, and was able to establish\r\neternal principles.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe first in the received list of Chinese sovereigns\r\n(\u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e 2852). This monarch is said to have invented\r\nthe art of writing and to have taught his people to\r\ncook.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe Great Bear obtained it, and has never erred\r\nfrom its course. The sun and moon obtained it,\r\nand have never ceased to revolve. K\u0027an P\u0027i obtained\r\nit, and established the K\u0027un-lun mountains.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe divinity of the sacred mountains here mentioned.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eP\u0027ing I obtained it, and rules over the streams.\r\nChien Wu obtained it, and dwells on Mount T\u0027ai.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ech. i\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe Yellow Emperor obtained it, and soared upon\r\nthe clouds to heaven.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe most famous of China\u0027s legendary rulers\r\n(\u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e 2697). He is said among other things to\r\nhave invented wheeled vehicles, and generally to\r\nhave given a start to the civilisation of his people.\r\nSome of Lao Tzŭ\u0027s sayings have been attributed to\r\nhim; and by some he has been regarded as the first\r\npromulgator of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eChuan Hsü obtained it, and dwells in the Dark\r\nPalace.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA legendary ruler (\u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e 2513), of whose Dark Palace\r\nnothing is known.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_78\"\u003e[78]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eYü Ch\u0027iang obtained it, and fixed himself at the\r\nNorth Pole.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs its presiding genius.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHsi Wang Mu obtained it, and settled at Shao\r\nKuang; since when, no one knows; until when,\r\nno one knows either.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA lady,—or a place, for accounts vary,—around\r\nwhose name innumerable legends have gathered.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eP\u0027êng Tsu obtained it, and lived from the time of\r\nShun until the time of the Five Princes.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFrom 2255 to the 7th century \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e See \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ech. i\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFu Yüeh obtained it, and as the Minister of Wu\r\nTing\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA monarch of the Yin dynasty, \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e 1324.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003egot the empire under his control. And now,\r\ncharioted upon one constellation and drawn by\r\nanother, he has been enrolled among the stars of\r\nheaven.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eNan Po Tzŭ K\u0027uei\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eProbably the individual mentioned in chs. \u003ca href=\"#Page_12\" class=\"pginternal\"\u003eii\u003c/a\u003e. and \u003ca href=\"#Page_38\" class=\"pginternal\"\u003eiv\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaid to Nü Yü,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy one authority said to be a woman.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"You are old, Sir, and yet your countenance is like\r\nthat of a child. How is this?\"\u003c/p\u003e\r\n\u003cp\u003eNü Yü replied, \"I have learnt \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\"\u003c/p\u003e\r\n\u003cp\u003e\"Could I get \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e by studying it?\" asked the\r\nother.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_79\"\u003e[79]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"I fear not,\" said Nü Yü. \"You are not the\r\nsort of man. There was Pu Liang I. He had all\r\nthe qualifications of a sage, but not \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. Now I\r\nhad Tao, though none of the qualifications. But\r\ndo you imagine that much as I wished it I was able\r\nto teach \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e to him so that he should be a perfect\r\nsage? Had it been so, then to teach \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e to one\r\nwho has the qualifications of a sage would be an\r\neasy matter. No, Sir. I imparted as though withholding;\r\nand in three days, for him, this sublunary\r\nstate had ceased to exist.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWith all its paltry distinctions of sovereign and\r\nsubject, high and low, good and bad, etc.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen he had attained to this, I withheld again;\r\nand in seven days more, for him, the external world\r\nhad ceased to be. And so again for another nine\r\ndays, when he became unconscious of his own\r\nexistence. He became first etherealised, next possessed\r\nof perfect wisdom, then without past or\r\npresent, and finally able to enter there where life\r\nand death are no more,—where killing does not\r\ntake away life, nor does prolongation of life add\r\nto the duration of existence.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e life and death are \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIn that state, he is ever in accord with the exigencies\r\nof his environment;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eLiterally, there is no sense in which he is not\r\naccompanying or meeting, destroying or constructing.\r\nThat is, in spite of his spiritual condition as\r\nabove described, he can still adapt himself naturally\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_80\"\u003e[80]\u003c/a\u003e\u003c/span\u003e\r\nto life among his fellow-men. The retirement of a\r\nhermit is by no means necessary to the perfection\r\nof the pure man.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand this is to be \u003cem\u003eBattered but not Bruised\u003c/em\u003e. And\r\nhe who can be thus battered but not bruised is on\r\nthe way to perfection.\"\u003c/p\u003e\r\n\u003cp\u003e\"And how did you manage to get hold of all\r\nthis?\" asked Nan Po Tzŭ K\u0027uei.\u003c/p\u003e\r\n\u003cp\u003e\"I got it from books,\" replied Nü Yü; \"and\r\nthe books got it from learning, and learning from\r\ninvestigation, and investigation from cö-ordination,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf eye and mind.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand cö-ordination from application, and application\r\nfrom desire to know, and desire to know from the\r\nunknown, and the unknown from the great void,\r\nand the great void from infinity!\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eFour men were conversing together, when the\r\nfollowing resolution was suggested:—\"Whosoever\r\ncan make Inaction the head, Life the backbone, and\r\nDeath the tail, of his existence,—that man shall be\r\nadmitted to friendship with us.\" The four looked\r\nat each other and smiled; and tacitly accepting the\r\nconditions, became friends forthwith.\u003c/p\u003e\r\n\u003cp\u003eBy-and-by, one of them, named Tzŭ Yü, fell ill,\r\nand another, Tzŭ Ssŭ, went to see him. \"Verily\r\nGod is great!\" said the sick man. \"See how he\r\nhas doubled me up. My back is so hunched that\r\nmy viscera are at the top of my body. My cheeks\r\nare level with my navel. My shoulders are higher\r\nthan my neck. My hair grows up towards the sky.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_81\"\u003e[81]\u003c/a\u003e\u003c/span\u003e\r\nThe whole economy of my organism is deranged.\r\nNevertheless, my mental equilibrium is not disturbed.\"\r\nSo saying, he dragged himself painfully\r\nto a well, where he could see himself, and continued,\r\n\"Alas, that God should have doubled me\r\nup like this!\"\u003c/p\u003e\r\n\u003cp\u003e\"Are you afraid?\" asked Tzŭ Ssŭ.\u003c/p\u003e\r\n\u003cp\u003e\"I am not,\" replied Tzŭ Yü. \"What have I to\r\nfear? Ere long I shall be decomposed. My left\r\nshoulder will become a cock, and I shall herald the\r\napproach of morn. My right shoulder will become\r\na cross-bow, and I shall be able to get broiled duck.\r\nMy buttocks will become wheels; and with my\r\nsoul for a horse, I shall be able to ride in my own\r\nchariot. I obtained life because it was my time:\r\nI am now parting with it in accordance with the\r\nsame law. Content with the natural sequence of\r\nthese states, joy and sorrow touch me not. I am\r\nsimply, as the ancients expressed it, hanging in the\r\nair, unable to cut myself down, bound with the\r\ntrammels of material existence. But man has ever\r\ngiven way before God: why, then, should I be\r\nafraid?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"What comes from God to us, returns from us to\r\nGod.\"—\u003ccite\u003ePlato.\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBy-and-by, another of the four, named Tzŭ Lai,\r\nfell ill, and lay gasping for breath, while his family\r\nstood weeping around. The fourth friend, Tzŭ Li,\r\nwent to see him. \"Chut!\" cried he to the wife\r\nand children; \"begone! you balk his decomposition.\"\r\nThen, leaning against the door, he said,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_82\"\u003e[82]\u003c/a\u003e\u003c/span\u003e\r\n\"Verily, God is great! I wonder what he will\r\nmake of you now. I wonder whither you will be\r\nsent. Do you think he will make you into a rat\u0027s\r\nliver\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe Chinese believe that a rat has no liver.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eor into the shoulders of a snake?\"\u003c/p\u003e\r\n\u003cp\u003e\"A son,\" answered Tzŭ Lai, \"must go whithersoever\r\nhis parents bid him. Nature is no other\r\nthan a man\u0027s parents.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe term \"Nature\" stands here as a rendering of\r\n\u003cem\u003eYin\u003c/em\u003e and \u003cem\u003eYang\u003c/em\u003e, the Positive and Negative Principles\r\nof Chinese cosmogony, from whose interaction the\r\nvisible universe results.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIf she bid me die quickly, and I demur, then I am\r\nan unfilial son. She can do me no wrong. \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\ngives me this form, this toil in manhood, this\r\nrepose in old age, this rest in death. And surely\r\nthat which is such a kind arbiter of my life is the\r\nbest arbiter of my death.\u003c/p\u003e\r\n\u003cp\u003e\"Suppose that the boiling metal in a smelting-pot\r\nwere to bubble up and say, \u0027Make of me an\r\nExcalibur;\u0027 I think the caster would reject that\r\nmetal as uncanny. And if a sinner like myself\r\nwere to say to God, \u0027Make of me a man, make of\r\nme a man;\u0027 I think he too would reject me as\r\nuncanny. The universe is the smelting-pot, and\r\nGod is the caster. I shall go whithersoever I am\r\nsent, to wake unconscious of the past, as a man\r\nwakes from a dreamless sleep.\"\u003c/p\u003e\r\n\u003cp\u003eTzŭ Sang Hu, Mêng Tzŭ Fan, and Tzŭ Ch\u0027in\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_83\"\u003e[83]\u003c/a\u003e\u003c/span\u003e\r\nChang, were conversing together, when it was\r\nasked, \"Who can be, and yet not be?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eImplying the absence of all consciousness.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWho can do, and yet not do?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy virtue of inaction.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWho can mount to heaven, and roaming through\r\nthe clouds, pass beyond the limits of space, oblivious\r\nof existence, for ever and ever without end?\"\u003c/p\u003e\r\n\u003cp\u003eThe three looked at each other and smiled; and\r\nas neither had any misgivings, they became friends\r\naccordingly.\u003c/p\u003e\r\n\u003cp\u003eShortly afterwards Tzŭ Sang Hu died; whereupon\r\nConfucius sent Tzŭ Kung\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOne of his chief disciples.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eto take part in the mourning. But Tzŭ Kung\r\nfound that one had composed a song which the\r\nother was accompanying on the lute,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eStrictly speaking, a kind of zitha, played with two\r\nhammers.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eas follows:—\u003c/p\u003e\r\n\u003cdiv class=\"poetry-container\"\u003e\u003cdiv class=\"poetry\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eAh! Wilt thou come back to us, Sang Hu?\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eAh! Wilt thou come back to us, Sang Hu?\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eThou hast already returned to thy God,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eWhile we still remain here as men,—alas!\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\u003cp\u003eTzŭ Kung hurried in and said, \"How can you\r\nsing alongside of a corpse? Is this decorum?\"\u003c/p\u003e\r\n\u003cp\u003eThe two men looked at each other and laughed,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_84\"\u003e[84]\u003c/a\u003e\u003c/span\u003e\r\nsaying, \"What should this man know of decorum\r\nindeed?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNot the outward decorum of the body, but the\r\ninward decorum of the heart.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTzŭ Kung went back and told Confucius, asking\r\nhim, \"What manner of men are these? Their\r\nobject is nothingness and a separation from their\r\ncorporeal frames.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eVarious commentators give various renderings of\r\nthis sentence,—mostly forced.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThey can sit near a corpse and yet sing, unmoved.\r\nThere is no class for such. What are they?\"\u003c/p\u003e\r\n\u003cp\u003e\"These men,\" replied Confucius, \"travel beyond\r\nthe rule of life. I travel within it. Consequently,\r\nour paths do not meet; and I was wrong in sending\r\nyou to mourn. They consider themselves as one\r\nwith God, recognising no distinctions between\r\nhuman and divine. They look on life as a huge\r\ntumour from which death sets them free. All the\r\nsame they know not where they were before birth,\r\nnor where they will be after death. Though\r\nadmitting different elements, they take their stand\r\nupon the unity of all things. They ignore their\r\npassions. They take no count of their ears and\r\neyes. Backwards and forwards through all eternity,\r\nthey do not admit a beginning or end. They stroll\r\nbeyond the dust and dirt of mortality, to wander\r\nin the realms of inaction. How should such men\r\ntrouble themselves with the conventionalities of\r\nthis world, or care what people may think of them?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_85\"\u003e[85]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"But if such is the case,\" said Tzŭ Kung,\r\n\"why should we stick to the rule?\"\u003c/p\u003e\r\n\u003cp\u003e\"Heaven has condemned me to this,\" replied\r\nConfucius. \"Nevertheless, you and I may perhaps\r\nescape from it.\"\u003c/p\u003e\r\n\u003cp\u003e\"By what method?\" asked Tzŭ Kung.\u003c/p\u003e\r\n\u003cp\u003e\"Fishes,\" replied Confucius, \"are born in water.\r\nMan is born in \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. If fishes get ponds to live in,\r\nthey thrive. If man gets \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e to live in, he may\r\nlive his life in peace.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWithout reference to the outward ceremonial of this\r\nworld.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHence the saying, \u0027All that a fish wants is water;\r\nall that a man wants is \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u0027\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is of course by a literary \u003ci lang=\"fr\"\u003ecoup de main\u003c/i\u003e that\r\nConfucius is here and elsewhere made to stand\r\nsponsor to the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the rival school.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"May I ask,\" said Tzŭ Kung, \"about divine\r\nmen?\"\u003c/p\u003e\r\n\u003cp\u003e\"Divine men,\" replied Confucius, \"are divine to\r\nman, but ordinary to God. Hence the saying that\r\nthe meanest being in heaven would be the best\r\non earth; and the best on earth, the meanest in\r\nheaven.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Man is a kind of very minute heaven. God is the\r\ngrand man.\"—\u003ccite\u003eSwedenborg.\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYen Hui said to Confucius, \"When Mêng Sun\r\nTs\u0027ai\u0027s mother died, he wept, but without snivelling;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich the Chinese regard as the test of real sorrow.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_86\"\u003e[86]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003ehe grieved but his grief was not heartfelt; he wore\r\nmourning but without howling. Yet although\r\nwanting in these three points, he is considered the\r\nbest mourner in the State of Lu. Surely this is\r\nthe name and not the reality. I am astonished at\r\nit.\"\u003c/p\u003e\r\n\u003cp\u003e\"Mêng Sun,\" said Confucius, \"did all that was\r\nrequired. He has made an advance towards\r\nwisdom.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTowards \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, wherein there is no weeping nor\r\ngnashing of teeth.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe could not do less;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThan mourn outwardly, for fear of committing a\r\nbreach of social etiquette, in harmony if not in\r\naccordance with which the true Sage passes his life.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewhile all the time actually doing less.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs seen from the absence of those signs which prove\r\ninward grief.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Mêng Sun knows not whence we come nor\r\nwhither we go. He knows not whether the end\r\nwill come early or late. Passing into life as a man,\r\nhe quietly awaits his passage into the unknown.\r\nWhat should the dead know of the living, or the\r\nliving know of the dead? Even you and I may be\r\nin a dream from which we have not yet awaked.\u003c/p\u003e\r\n\u003cp\u003e\"Then again, he adapts himself physically,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo the ceremonial of the body.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewhile avoiding injury to his higher self.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eKeeping his soul free from the disturbance of\r\npassion.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_87\"\u003e[87]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eHe regards a dying man simply as one who is\r\ngoing home. He sees others weep, and he\r\nnaturally weeps too.\u003c/p\u003e\r\n\u003cp\u003e\"Besides, a man\u0027s personality is something of\r\nwhich he is subjectively conscious. It is impossible\r\nfor him to say if he is really that which he is\r\nconscious of being. You dream you are a bird,\r\nand soar to heaven. You dream you are a fish,\r\nand dive into the ocean\u0027s depths. And you cannot\r\ntell whether the man now speaking is awake or in\r\na dream.\u003c/p\u003e\r\n\u003cp\u003e\"A pleasurable sensation precedes the smile it\r\nevokes. The smile itself is not dependent upon a\r\nreminding nudge.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAnd just so was Mêng Sun\u0027s outward expression of\r\ngrief,—spontaneous, as being in harmony with his\r\nsurroundings.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eResign yourself,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo your mortal environment.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eunconscious of all changes,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf life into death, etc.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand you shall enter into the pure, the divine, the\r\n\u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eI Erh Tzŭ went to see Hsü Yu. The latter\r\nasked him, saying, \"How has Yao benefited you?\"\u003c/p\u003e\r\n\u003cp\u003e\"He bade me,\" replied the former, \"practise\r\ncharity and do my duty, and distinguish clearly\r\nbetween right and wrong.\"\u003c/p\u003e\r\n\u003cp\u003e\"Then what do you want here?\" said Hsü Yu.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_88\"\u003e[88]\u003c/a\u003e\u003c/span\u003e\r\n\"If Yao has already branded you with charity\r\nand duty, and cut off your nose with right and\r\nwrong, what do you do in this free-and-easy, care-for-nobody,\r\ntopsy-turvy neighbourhood?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Nevertheless,\" replied I Erh Tzŭ, \"I should\r\nlike to be on its confines.\"\u003c/p\u003e\r\n\u003cp\u003e\"If a man has lost his eyes,\" retorted Hsü Yu,\r\n\"it is impossible for him to join in the appreciation\r\nof beauty. A man with a film over his eyes\r\ncannot tell a blue sacrificial robe from a yellow\r\none.\"\u003c/p\u003e\r\n\u003cp\u003e\"Wu Chuang\u0027s disregard of her beauty,\" answered\r\nI Erh Tzŭ, \"Chü Liang\u0027s disregard of his\r\nstrength, the Yellow Emperor\u0027s abandonment of\r\nwisdom,—all these were brought about by a process\r\nof filing and hammering. And how do you\r\nknow but that God would rid me of my brands,\r\nand give me a new nose, and make me fit to become\r\na disciple of yourself?\"\u003c/p\u003e\r\n\u003cp\u003e\"Ah!\" replied Hsü Yu, \"that cannot be known.\r\nBut I will just give you an outline. The Master I\r\nserve succours all things, and does not account it\r\n\u003cem\u003eduty\u003c/em\u003e. He continues his blessings through countless\r\ngenerations, and does not account it \u003cem\u003echarity\u003c/em\u003e.\r\nDating back to the remotest antiquity, he does not\r\naccount himself old. Covering heaven, supporting\r\nearth, and fashioning the various forms of things,\r\nhe does not account himself skilled. He it is\r\nwhom you should seek.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAnd he is \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_89\"\u003e[89]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"I am getting on,\" observed Yen Hui to\r\nConfucius.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe most famous of all the disciples of Confucius,\r\nadmitted by the latter to have been as near perfection\r\nas possible.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"How so?\" asked the latter.\u003c/p\u003e\r\n\u003cp\u003e\"I have got rid of charity and duty,\" replied the\r\nformer.\u003c/p\u003e\r\n\u003cp\u003e\"Very good,\" replied Confucius, \"but not\r\nperfect.\"\u003c/p\u003e\r\n\u003cp\u003eAnother day Yen Hui met Confucius and said,\r\n\"I am getting on.\"\u003c/p\u003e\r\n\u003cp\u003e\"How so?\" asked Confucius.\u003c/p\u003e\r\n\u003cp\u003e\"I have got rid of ceremonial and music,\"\r\nanswered Yen Hui.\u003c/p\u003e\r\n\u003cp\u003e\"Very good,\" said Confucius, \"but not perfect.\"\u003c/p\u003e\r\n\u003cp\u003eOn a third occasion Yen Hui met Confucius and\r\nsaid, \"I am getting on.\"\u003c/p\u003e\r\n\u003cp\u003e\"How so?\" asked the Sage.\u003c/p\u003e\r\n\u003cp\u003e\"I have got rid of everything,\" replied Yen\r\nHui.\u003c/p\u003e\r\n\u003cp\u003e\"Got rid of everything!\" said Confucius eagerly.\r\n\"What do you mean by that?\"\u003c/p\u003e\r\n\u003cp\u003e\"I have freed myself from my body,\" answered\r\nYen Hui. \"I have discarded my reasoning powers.\r\nAnd by thus getting rid of body and mind, I have\r\nbecome \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e with the Infinite. This is what I\r\nmean by getting rid of everything.\"\u003c/p\u003e\r\n\u003cp\u003e\"If you have become \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e,\" cried Confucius,\r\n\"there can be no room for bias. If you have\r\npassed into space, you are indeed without begin\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_90\"\u003e[90]\u003c/a\u003e\u003c/span\u003ening\r\nor end. And if you have really attained to this,\r\nI trust to be allowed to follow in your steps.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eTzŭ Yü and Tzŭ Sang were friends. Once when\r\nit had rained for ten days, Tzŭ Yü said, \"Tzŭ\r\nSang is dangerously ill.\" So he packed up some\r\nfood and went to see him.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn accordance with the exigencies of mortality.\r\nHow Tzŭ Yü knew that his friend was ill is not\r\nclear. An attempt has been made by one commentator\r\non the basis of animal magnetism, in which\r\nthe Chinese have believed for centuries.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eArriving at the door, he heard something between\r\nsinging and lamentation, accompanied with the\r\nsound of music, as follows:—\u003c/p\u003e\r\n\u003cp\u003e\"O father! O mother! O Heaven! O Man!\"\u003c/p\u003e\r\n\u003cp\u003eThese words seemed to be uttered with a great\r\neffort; whereupon Tzŭ Yü went in and asked what\r\nit all meant.\u003c/p\u003e\r\n\u003cp\u003e\"I was trying to think who could have brought\r\nme to this extreme,\" replied Tzŭ Sang, \"but I\r\ncould not guess. My father and mother would\r\nhardly wish me to be poor. Heaven covers all\r\nequally. Earth supports all equally. How can\r\nthey make me in particular poor? I was seeking\r\nto know who it was, but without success. Surely\r\nthen I am brought to this extreme by \u003cem\u003eDestiny\u003c/em\u003e.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"The word Fate, or Destiny, expresses the sense of\r\nmankind in all ages—that the laws of the world do\r\nnot always befriend, but often hurt and crush us.\"—\u003ccite\u003eEmerson.\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_91\"\u003e[91]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER VII.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eHow to Govern.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Princes should reign, not rule—Rulers find their standards\r\nof right in themselves—They thus coerce their people into obeying\r\nartificial laws, instead of leaving them to obey natural laws—By action\r\nthey accomplish nothing—By inaction there is nothing which they\r\nwould not accomplish—Individuals think they know what the empire\r\nwants—In reality it is the empire itself which know best—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eYeh Ch\u0027üeh\u003c/span\u003e asked Wang I\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003efour questions, none of which he could answer.\r\nThereat the former was greatly delighted,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFor now he discovered that ignorance is true knowledge:—an\r\nexplanation which I adopt only for want\r\nof a better.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand went off and told P\u0027u I Tzŭ.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf whom nothing definite is known.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Have you only just found that out?\" said P\u0027u\r\nI Tzŭ. \"The Emperor Shun was not equal to T\u0027ai\r\nHuang.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA legendary ruler. For Shun, see \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ech. i\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eShun was all for charity in his zeal for mankind;\r\nbut although he succeeded in government, he himself\r\nnever rose above the level of artificiality. Now\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_92\"\u003e[92]\u003c/a\u003e\u003c/span\u003e\r\nT\u0027ai Huang was peaceful when asleep and inactive\r\nwhen awake. At one time he would think himself\r\na horse; at another, an ox.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSo effectually had he closed all channels leading to\r\nconsciousness of self.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHis wisdom was substantial and above suspicion.\r\nHis virtue was genuine indeed. And yet he never\r\nsank to the level of artificiality.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe was a monarch after the pattern of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChien Wu meeting the eccentric Chieh Yü, the\r\nlatter enquired, saying, \"What did Jih Chung Shih\r\nteach you?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf the last nothing is known. The first two have\r\nbeen already mentioned in chs. \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ei\u003c/a\u003e. and \u003ca href=\"#Page_68\" class=\"pginternal\"\u003evi\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"He taught me,\" replied Chien Wu, \"about\r\nthe laws and regulations which princes evolve, and\r\nwhich he said none would venture not to hear and\r\nobey.\"\u003c/p\u003e\r\n\u003cp\u003e\"That is a false teaching indeed,\" replied Chieh\r\nYü. \"To attempt to govern mankind thus,—as\r\nwell try to wade through the sea, to hew a passage\r\nthrough a river, or make a mosquito fly away with\r\na mountain!\u003c/p\u003e\r\n\u003cp\u003e\"The government of the truly wise man has no\r\nconcern with externals. He first perfects himself,\r\nand then by virtue thereof he is enabled to accomplish\r\nwhat he wants.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003ePassively, without effort of any kind.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The bird flies high to avoid snare and dart.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_93\"\u003e[93]\u003c/a\u003e\u003c/span\u003e\r\nThe mouse burrows down below the hill to avoid\r\nbeing smoked or cut out of its nest. Is your wit\r\nbelow that of these two creatures?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThat you should be unable to devise means of\r\navoiding the artificial restraints of princes. Better\r\nthan coercing into goodness is letting men be good\r\nof their own accord.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eT\u0027ien Kên\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf whom nothing is known.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewas travelling on the south of the Yin mountain.\r\nHe had reached the river Liao when he met a\r\ncertain Sage to whom he said, \"I beg to ask about\r\nthe government of the empire.\"\u003c/p\u003e\r\n\u003cp\u003e\"Begone!\" cried the Sage. \"You are a low\r\nfellow, and your question is ill timed. God has\r\njust turned me out a man. That is enough for me.\r\nBorne on light pinions I can soar beyond the cardinal\r\npoints, to the land of nowhere, in the domain\r\nof nothingness. And you come to worry me with\r\ngovernment of the empire!\"\u003c/p\u003e\r\n\u003cp\u003eBut T\u0027ien Kên enquired a second time, and the\r\nSage replied, \"Resolve your mental energy into\r\nabstraction, your physical energy into inaction.\r\nAllow yourself to fall in with the natural order of\r\nphenomena, without admitting the element of self,—and\r\nthe empire will be governed.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy virtue of natural laws which lead, without man\u0027s\r\ninterference, to the end desired.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYang Tzŭ Chü went to see Lao Tzŭ, and said,\r\n\"Suppose a man were ardent and courageous,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_94\"\u003e[94]\u003c/a\u003e\u003c/span\u003e\r\nacquainted with the order and principles of things,\r\nand untiring in the pursuit of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e—would he be\r\naccounted a wise ruler?\"\u003c/p\u003e\r\n\u003cp\u003e\"From the point of view of a truly wise man,\"\r\nreplied Lao Tzŭ, \"such a one would be a mere\r\nhandicraftsman, wearing out body and mind alike.\r\nThe tiger and the pard suffer from the beauty of\r\ntheir skins. The cleverness of the monkey, the\r\ntractability of the ox, bring them both to the tether.\r\nIt is not on such grounds that a ruler may be\r\naccounted wise.\"\u003c/p\u003e\r\n\u003cp\u003e\"But in what, then,\" cried Yang Tzŭ Chü, \"does\r\nthe government of a wise man consist?\"\u003c/p\u003e\r\n\u003cp\u003e\"The goodness of a wise ruler,\" answered Lao\r\nTzŭ, \"covers the whole empire, yet he himself\r\nseems to know it not. It influences all creation,\r\nyet none is conscious thereof. It appears under\r\ncountless forms, bringing joy to all things. It is\r\nbased upon the baseless, and travels through the\r\nrealms of Nowhere.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe operation of true government is invisible to the\r\neye of man.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eIn the State of Chêng there was a wonderful\r\nmagician, named Chi Han. He knew all about\r\nbirth and death, gain and loss, misfortune and\r\nhappiness, long life and short life,—predicting\r\nevents to a day with supernatural accuracy. The\r\npeople of Chêng used to flee at his approach; but\r\nLieh Tzŭ\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ech. i\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_95\"\u003e[95]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003ewent to see him, and became so infatuated that on\r\nhis return he said to Hu Tzŭ,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWho appears to have been his tutor.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"I used to look upon your \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e as perfect. Now I\r\nknow something more perfect still.\"\u003c/p\u003e\r\n\u003cp\u003e\"So far,\" replied Hu Tzŭ, \"I have only taught\r\nyou the ornamentals, not the essentials, of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e;\r\nand yet you think you know all about it. Without\r\ncocks in your poultry-yard, what sort of eggs do the\r\nhens lay? If you go about trying to force \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\ndown people\u0027s throats, you will be simply exposing\r\nyourself. Bring your friend with you, and let me\r\nshow myself to him.\"\u003c/p\u003e\r\n\u003cp\u003eSo next day Lieh Tzŭ went with Chi Han to see\r\nHu Tzŭ, and when they came out Chi Han said,\r\n\"Alas! your teacher is doomed. He cannot live.\r\nI hardly give him ten days. I am astonished at\r\nhim. He is but wet ashes.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAnd cannot burn much longer.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eLieh Tzŭ went in and wept bitterly, and told\r\nHu Tzŭ; but the latter said, \"I showed myself\r\nto him just now as the earth shows us its outward\r\nform, motionless and still, while production\r\nis all the time going on. I merely prevented him\r\nfrom seeing my pent-up energy\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewithin. Bring him again.\"\u003c/p\u003e\r\n\u003cp\u003eNext day the interview took place as before; but\r\nas they were leaving Chi Han said to Lieh Tzŭ,\r\n\"It is lucky for your teacher that he met me. He\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_96\"\u003e[96]\u003c/a\u003e\u003c/span\u003e\r\nis better. He will recover. I saw he had recuperative\r\npower.\"\u003c/p\u003e\r\n\u003cp\u003eLieh Tzŭ went in and told Hu Tzŭ; whereupon\r\nthe latter replied, \"I showed myself to him just\r\nnow as heaven shows itself in all its dispassionate\r\ngrandeur, letting a little energy run out of my heels.\r\nHe was thus able to detect that I had some. Bring\r\nhim here again.\"\u003c/p\u003e\r\n\u003cp\u003eNext day a third interview took place, and as\r\nthey were leaving, Chi Han said to Lieh Tzŭ,\r\n\"Your teacher is never one day like another. I can\r\ntell nothing from his physiognomy. Get him to be\r\nregular, and I will then examine him again.\"\u003c/p\u003e\r\n\u003cp\u003eThis being repeated to Hu Tzŭ as before, the\r\nlatter said, \"I showed myself to him just now in a\r\nstate of harmonious equilibrium. Where the whale\r\ndisports itself,—is the abyss. Where water is at\r\nrest,—is the abyss. Where water is in motion,—is\r\nthe abyss. The abyss has nine names. These\r\nare three of them.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlluding to three phases of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e as manifested at\r\nthe three interviews above described, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e being the\r\nabyss.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNext day the two went once more to see Hu\r\nTzŭ; but Chi Han was unable to stand still, and in\r\nhis confusion turned and fled.\u003c/p\u003e\r\n\u003cp\u003e\"Pursue him!\" cried Hu Tzŭ; whereupon Lieh\r\nTzŭ ran after him, but could not overtake him, so\r\nhe returned and told Hu Tzŭ that the fugitive had\r\ndisappeared.\u003c/p\u003e\r\n\u003cp\u003e\"I showed myself to him just now,\" said Hu Tzŭ,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_97\"\u003e[97]\u003c/a\u003e\u003c/span\u003e\r\n\"as \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e appeared before time was. I was to him\r\nas a great blank, existing of itself. He knew not\r\nwho I was. His face fell. He became confused.\r\nAnd so he fled.\"\u003c/p\u003e\r\n\u003cp\u003eUpon this Lieh Tzŭ stood convinced that he\r\nhad not yet acquired any real knowledge, and at\r\nonce set to work in earnest, passing three years\r\nwithout leaving the house. He helped his wife to\r\ncook the family dinner, and fed his pigs just like\r\nhuman beings. He discarded the artificial and\r\nreverted to the natural. He became merely a shape.\r\nAmidst confusion,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf this material world.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehe was unconfounded. And so he continued to the\r\nend.\u003c/p\u003e\r\n\u003cp\u003eBy Inaction, fame comes as the spirits of the\r\ndead come to the boy who impersonates the corpse.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ech. i\u003c/a\u003e. In the old funeral rites of China, a boy\r\nwas made to sit speechless and motionless as a\r\ncorpse, for the reason assigned in the text.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBy Inaction, one can become the centre of thought,\r\nthe focus of responsibility, the arbiter of wisdom.\r\nFull allowance must be made for others, while\r\nremaining unmoved oneself. There must be a\r\nthorough compliance with divine principles, without\r\nany manifestation thereof.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNon mihi res, sed me rebus, subjungere conar.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAll of which may be summed up in the one word\r\n\u003cem\u003epassivity\u003c/em\u003e. For the perfect man employs his mind\r\nas a mirror. It grasps nothing: it refuses nothing.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_98\"\u003e[98]\u003c/a\u003e\u003c/span\u003e\r\nIt receives, but does not keep. And thus he can\r\ntriumph over matter, without injury to himself.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWithout the wear and tear suffered by those who\r\nallow their activities free play.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThe ruler of the southern sea was called Shu.\r\nThe ruler of the northern sea was called Hu. The\r\nruler of the central zone was called Hun Tun.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis term is generally used to denote the condition\r\nof matter before separation and subdivision into the\r\nphenomena of the visible universe.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eShu and Hu often met on Hun Tun\u0027s territory,\r\nand being always well treated by him, determined\r\nto repay his kindness.\u003c/p\u003e\r\n\u003cp\u003eThey said, \"All men have seven holes,—for\r\nseeing, hearing, eating, and breathing. Hun Tun\r\nalone has none. We will bore some for him.\"\u003c/p\u003e\r\n\u003cp\u003eSo every day they bored one hole; but on the\r\nseventh day Hun Tun died.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIllustrating the perils of action. \"The empire,\"\r\nsays Lao Tzŭ, \"is a divine trust, and may not be\r\nruled. He who rules, ruins. He who holds by\r\nforce, loses.\"\u003c/p\u003e\r\n\u003cp\u003e\"Men\u0027s actions,\" says Emerson, \"are too strong for\r\nthem.\"\u003c/p\u003e\r\n\u003cp\u003eWith this chapter Chuang Tzŭ completes the outline\r\nof his system. The remaining chapters are\r\neither supplementary to the preceding seven, or\r\nindependent essays upon cognate subjects.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_99\"\u003e[99]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER VIII.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eJoined Toes.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Virtues should be natural, not artificial; passive not active.\r\n[Chs. \u003ca href=\"#Page_220\" class=\"pginternal\"\u003eviii\u003c/a\u003e to \u003ca href=\"#Page_294\" class=\"pginternal\"\u003exiii\u003c/a\u003e inclusive are illustrative of, or supplementary to,\r\n\u003ca href=\"#Page_91\" class=\"pginternal\"\u003ech. vii\u003c/a\u003e.]\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eJoined\u003c/span\u003e toes and extra fingers are an addition\r\nto nature, though, functionally speaking,\r\nsuperfluous. Wens and tumours are an addition\r\nto the bodily form, though, as far as nature is concerned,\r\nsuperfluous. And similarly, to include\r\ncharity and duty to one\u0027s neighbour among the\r\nfunctions of man\u0027s organism, is not true \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe whole of this chapter is a violent tirade against\r\nthe leading doctrines of Confucianism.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFor just as joined toes are but useless lumps of\r\nflesh, and extra fingers but useless excrescences, so\r\nare any artificial additions to our internal economy\r\nbut harmful adjuncts to real charity and duty to\r\none\u0027s neighbour,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich are the outcome of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand are moreover prejudicial to the right use of\r\nintelligence.\u003c/p\u003e\r\n\u003cp\u003ePeople with extra keenness of vision muddle\r\nthemselves over the five colours, exaggerate the\r\nvalue of shades, and of distinctions of greens\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_100\"\u003e[100]\u003c/a\u003e\u003c/span\u003e\r\nand yellows for sacrificial robes. Of such was\r\nLi Chu.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWho could see a pin\u0027s point at a distance of 1,000 \u003ci lang=\"zh\"\u003eli\u003c/i\u003e.\r\nHe is mentioned by Mencius.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ePeople with extra keenness of hearing muddle\r\nthemselves over the five notes, exaggerate the tonic\r\ndifferences of the six pitch-pipes, and the various\r\n\u003cem\u003etimbres\u003c/em\u003e of metal, stone, silk, and bamboo, of the\r\n\u003cem\u003eHuang-chung\u003c/em\u003e, and of the \u003cem\u003eTa-lü\u003c/em\u003e. Of such was\r\nShih K\u0027uang.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe blind musician mentioned in \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e. The\r\n\u003cem\u003eHuang-chung\u003c/em\u003e and the \u003cem\u003eTa-lü\u003c/em\u003e were two of the\r\ntwelve bamboo tubes, or pitch-pipes, on which\r\nancient Chinese music was based. Six were \u003cem\u003emale\u003c/em\u003e\r\nor positive, and six \u003cem\u003efemale\u003c/em\u003e or negative. Hence\r\nthey are spoken of collectively as six.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ePeople who graft on charity, force themselves to\r\ndisplay this virtue in order to gain reputation and\r\nto enjoy the applause of the world for that which\r\nis of no account. Of such were Tsêng and Shih.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTsêng Shên, a famous disciple of Confucius, and Shih\r\nYu, both noted for their high moral characters.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ePeople who refine in argument do but pile up\r\ntiles or knot ropes in their maunderings over the\r\nhard and white, the like and the unlike, wearing\r\nthemselves out over mere useless terms. Of such\r\nwere Yang and Mih.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eYang Chu, a philosopher of the fourth century \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e,\r\nwhose \"selfish\" system was condemned by Mencius;\r\nand Mih Tzŭ, already mentioned in \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_101\"\u003e[101]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eTherefore every addition to or deviation from\r\nnature belongs not to the ultimate perfection of all.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich is in \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe who would attain to such perfection never\r\nloses sight of the natural conditions of his existence.\r\nWith him the joined is not united, nor the\r\nseparated apart, nor the long in excess, nor the\r\nshort wanting. For just as a duck\u0027s legs, though\r\nshort, cannot be lengthened without pain to the\r\nduck, and a crane\u0027s legs, though long, cannot be\r\nshortened without misery to the crane, so that\r\nwhich is long in man\u0027s moral nature cannot be cut\r\noff, nor that which is short be lengthened. All\r\nsorrow is thus avoided.\u003c/p\u003e\r\n\u003cp\u003eIntentional charity and intentional duty to one\u0027s\r\nneighbour are surely not included in our moral\r\nnature. Yet what sorrow these have involved.\r\nDivide your joined toes and you will howl: bite off\r\nyour extra finger and you will scream. In one case\r\nthere is too much, in the other too little; but the\r\nsorrow is the same. And the charitable of the age\r\ngo about sorrowing over the ills of the age, while\r\nthe non-charitable cut through the natural conditions\r\nof things in their greed after place and\r\nwealth. Surely then intentional charity and duty\r\nto one\u0027s neighbour are not included in our moral\r\nnature. Yet from the time of the Three Dynasties\r\ndownwards what a fuss has been made about them!\u003c/p\u003e\r\n\u003cp\u003eThose who cannot make perfect without arc, line,\r\ncompasses, and square, injure the natural constitu\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_102\"\u003e[102]\u003c/a\u003e\u003c/span\u003etion\r\nof things. Those who require cords to bind and\r\nglue to stick, interfere with the natural functions of\r\nthings. And those who seek to satisfy the mind of\r\nman by hampering with ceremonies and music and\r\npreaching charity and duty to one\u0027s neighbour,\r\nthereby destroy the intrinsicality of things.\u003c/p\u003e\r\n\u003cp\u003eFor such intrinsicality does exist, in this sense:—Things\r\nwhich are curved require no arcs; things\r\nwhich are straight require no lines; things which\r\nare round require no compasses; things which are\r\nrectangular require no squares; things which stick\r\nrequire no glue; things which hold together require\r\nno cords. And just as all things are produced,\r\nand none can tell how they are produced, so do\r\nall things possess their own intrinsic qualities\r\nand none can tell how they possess them. From\r\ntime immemorial this has always been so, without\r\nvariation. Why then should charity and duty to\r\none\u0027s neighbour be as it were glued or corded on,\r\nand introduced into the domain of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, to give\r\nrise to doubt among mankind?\u003c/p\u003e\r\n\u003cp\u003eLesser doubts change the rule of life; greater\r\ndoubts change man\u0027s nature.\u003c/p\u003e\r\n\u003cp\u003eHow do we know this? By the fact that ever\r\nsince the time when Shun bid for charity and duty\r\nto one\u0027s neighbour in order to secure the empire,\r\nmen have devoted their lives to the pursuit thereof.\r\nIs it not then charity and duty to one\u0027s neighbour\r\nwhich change the nature of man?\u003c/p\u003e\r\n\u003cp\u003eTherefore I have tried to show that from the\r\ntime of the Three Dynasties it has always been the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_103\"\u003e[103]\u003c/a\u003e\u003c/span\u003e\r\nexternal which has changed the nature of man. If\r\na mean man, he will die for gain. If a superior\r\nman, he will die for fame. If a man of rank, he\r\nwill die for his ancestral honours. If a Sage, he\r\nwill die for the world. The pursuits and ambitions\r\nof these men differ, but the injury to their\r\nnatures involved in the sacrifice of their lives is the\r\nsame.\u003c/p\u003e\r\n\u003cp\u003eTsang and Ku were shepherds, both of whom\r\nlost their flocks. On inquiry, it appeared that\r\nTsang had been engaged in reading, while Ku had\r\ngone to take part in some trials of strength. Their\r\noccupations had been different, but the result was\r\nin each case loss of the sheep.\u003c/p\u003e\r\n\u003cp\u003ePoh I died for fame at the foot of Mount Shou-yang.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_68\" class=\"pginternal\"\u003ech. vi\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eRobber Chê died for gain on Mount T\u0027ai.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eRobber Chê has a chapter to himself, from which,\r\nthough spurious, it may be gathered that he was a\r\nvery remarkable personage in his day.\u003c/p\u003e\r\n\u003cp\u003eMount T\u0027ai has been mentioned in \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ech. i\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTheir deaths were not the same, but the injury to\r\ntheir lives and natures was in each case the same.\r\nHow then can we applaud the former and blame\r\nthe latter?\u003c/p\u003e\r\n\u003cp\u003eAnd so, if a man dies for charity and duty to his\r\nneighbour the world calls him a noble fellow;\r\nbut if he dies for gain, the world calls him a\r\nlow fellow. The dying being the same, one is\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_104\"\u003e[104]\u003c/a\u003e\u003c/span\u003e\r\nnevertheless called noble and the other low. But\r\nin point of injury to life and nature, the robber\r\nChê and Poh I are one. Where then does the\r\ndistinction of noble and low come in?\u003c/p\u003e\r\n\u003cp\u003eWere a man to apply himself to charity and\r\nduty towards his neighbour until he were the equal\r\nof Tsêng or Shih, this would not be what I mean\r\nby perfection. Or to flavours, until he were the\r\nequal of Yü Erh.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eProbably identical with I Ya, the Soyer of China.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOr to sounds, until he were the equal of Shih\r\nK\u0027uang. Or to colours, until he were the equal of\r\nLi Chu. What I mean by perfection is not what\r\nis meant by charity and duty to one\u0027s neighbour.\r\nIt is found in the cultivation of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. And those\r\nwhom I regard as cultivators of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e are not those\r\nwho cultivate charity and duty to one\u0027s neighbour.\r\nThey are those who yield to the natural conditions\r\nof things. What I call perfection of hearing is\r\nnot hearing others but oneself. What I call perfection\r\nof vision is not seeing others but oneself.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA saying attributed by Han Fei Tzŭ to Lao Tzŭ:—\"To\r\nsee oneself is to be clear of sight.\" See \u003ccite\u003eThe\r\nRemains of Lao Tzŭ\u003c/cite\u003e, p. 18.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFor a man who sees not himself but others, takes\r\nnot possession of himself but of others, thus taking\r\nwhat others should take and not what he himself\r\nshould take.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMulti sunt, qui urbes, qui populos habuere in\r\npotestate, paucissimi, qui se.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_105\"\u003e[105]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eInstead of being himself, he in fact becomes some\r\none else. And if a man thus becomes some one\r\nelse instead of himself, this is a fatal error of which\r\nboth the robber Chê and Poh I can be equally\r\nguilty.\u003c/p\u003e\r\n\u003cp\u003eAnd so, conscious of my own deficiency in\r\nregard to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, I do not venture at my best to\r\npractise the principles of charity and duty to my\r\nneighbour, nor at my worst to fall into the fatal\r\nerror above-mentioned.\u003c/p\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_106\"\u003e[106]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER IX.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eHorses\u0027 Hoofs.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Superiority of the natural over the artificial—Application of\r\nthis principle to government.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eHorses\u003c/span\u003e have hoofs to carry them over frost\r\nand snow; hair, to protect them from wind\r\nand cold. They eat grass and drink water, and\r\nfling up their heels over the champaign. Such is\r\nthe real nature of horses. Palatial dwellings are of\r\nno use to them.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eOne day Poh Loh\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA Chinese Rarey, of somewhat legendary character.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eappeared, saying, \"I understand the management\r\nof horses.\"\u003c/p\u003e\r\n\u003cp\u003eSo he branded them, and clipped them, and pared\r\ntheir hoofs, and put halters on them, tying them up\r\nby the head and shackling them by the feet, and\r\ndisposing them in stables, with the result that two\r\nor three in every ten died. Then he kept them\r\nhungry and thirsty, trotting them and galloping\r\nthem, and grooming, and trimming, with the misery\r\nof the tasselled bridle before and the fear of the\r\nknotted whip behind, until more than half of them\r\nwere dead.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_107\"\u003e[107]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThe potter says, \"I can do what I will with clay.\r\nIf I want it round, I use compasses; if rectangular,\r\na square.\"\u003c/p\u003e\r\n\u003cp\u003eThe carpenter says, \"I can do what I will with\r\nwood. If I want it curved, I use an arc; if straight,\r\na line.\"\u003c/p\u003e\r\n\u003cp\u003eBut on what grounds can we think that the\r\nnatures of clay and wood desire this application of\r\ncompasses and square, of arc and line? Nevertheless,\r\nevery age extols Poh Loh for his skill in\r\nmanaging horses, and potters and carpenters for\r\ntheir skill with clay and wood. Those who \u003cem\u003egovern\u003c/em\u003e\r\nthe empire make the same mistake.\u003c/p\u003e\r\n\u003cp\u003eNow I regard government of the empire from\r\nquite a different point of view.\u003c/p\u003e\r\n\u003cp\u003eThe people have certain natural instincts;—to\r\nweave and clothe themselves, to till and feed themselves.\r\nThese are common to all humanity, and\r\nall are agreed thereon. Such instincts are called\r\n\"Heaven-sent.\"\u003c/p\u003e\r\n\u003cp\u003eAnd so in the days when natural instincts prevailed,\r\nmen moved quietly and gazed steadily. At\r\nthat time, there were no roads over mountains, nor\r\nboats, nor bridges over water. All things were\r\nproduced, each for its own proper sphere. Birds\r\nand beasts multiplied; trees and shrubs grew up.\r\nThe former might be led by the hand; you could\r\nclimb up and peep into the raven\u0027s nest. For then\r\nman dwelt with birds and beasts, and all creation\r\nwas one. There were no distinctions of good and\r\nbad men. Being all equally without knowledge,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_108\"\u003e[108]\u003c/a\u003e\u003c/span\u003e\r\ntheir virtue could not go astray. Being all equally\r\nwithout evil desires, they were in a state of natural\r\nintegrity, the perfection of human existence.\u003c/p\u003e\r\n\u003cp\u003eBut when Sages appeared, tripping people over\r\ncharity and fettering with duty to one\u0027s neighbour,\r\ndoubt found its way into the world. And then with\r\ntheir gushing over music and fussing over ceremony,\r\nthe empire became divided against itself.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMusic and ceremonies are important factors in the\r\nConfucian system of government.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWere the natural integrity of things left unharmed,\r\nwho could make sacrificial vessels? Were\r\nwhite jade left unbroken, who could make the\r\nregalia of courts? Were Tao not abandoned, who\r\ncould introduce charity and duty to one\u0027s neighbour?\r\nWere man\u0027s natural instincts his guide,\r\nwhat need would there be for music and ceremonies?\r\nWere the five colours not confused, who would\r\npractise decoration? Were the five notes not\r\nconfused, who would adopt the six pitch-pipes?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee chs. \u003ca href=\"#Page_99\" class=\"pginternal\"\u003eviii\u003c/a\u003e and \u003ca href=\"#Page_110\" class=\"pginternal\"\u003ex\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eDestruction of the natural integrity of things, in\r\norder to produce articles of various kinds,—this is\r\nthe fault of the artisan. Annihilation of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e in\r\norder to practise charity and duty to one\u0027s neighbour,—this\r\nis the error of the Sage.\u003c/p\u003e\r\n\u003cp\u003eHorses live on dry land, eat grass and drink\r\nwater. When pleased, they rub their necks\r\ntogether. When angry, they turn around and kick\r\nup their heels at each other. Thus far only do\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_109\"\u003e[109]\u003c/a\u003e\u003c/span\u003e\r\ntheir natural dispositions carry them. But bridled\r\nand bitted, with a plate of metal on their foreheads,\r\nthey learn to cast vicious looks, to turn the head\r\nto bite, to resist, to get the bit out of the mouth or\r\nthe bridle into it. And thus their natures become\r\ndepraved,—the fault of Poh Loh.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eIn the days of Ho Hsü\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA legendary ruler of old.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethe people did nothing in particular when at rest,\r\nand went nowhere in particular when they moved.\r\nHaving food, they rejoiced; having full bellies,\r\nthey strolled about. Such were the capacities of\r\nthe people. But when the Sages came to worry\r\nthem with ceremonies and music in order to rectify\r\nthe form of government, and dangled charity and\r\nduty to one\u0027s neighbour before them in order to\r\nsatisfy their hearts,—then the people began to\r\ndevelop a taste for knowledge and to struggle one\r\nwith the other in their desire for gain. This was\r\nthe error of the Sages.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe simplicity of style, and general intelligibility of\r\nthis chapter have raised doubts as to its genuineness.\r\nBut as Lin Hsi Chung justly observes, its sympathetic\r\ntone in relation to dumb animals, stamps it,\r\nin spite of an undue proportion of word to thought,\r\nas beyond reach of the forger\u0027s art.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_110\"\u003e[110]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER X.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eOpening Trunks.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—All restrictions artificial, and therefore deceptive—Only by\r\nshaking off such fetters, and reverting to the natural, can man hope\r\nto attain.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eThe\u003c/span\u003e precautions taken against thieves who open\r\ntrunks, search bags, or ransack tills, consist\r\nof securing with cords and fastening with bolts and\r\nlocks. This is what the world calls wit.\u003c/p\u003e\r\n\u003cp\u003eBut a strong thief comes who carries off the till\r\non his shoulders, with box and bag to boot. And\r\nhis only fear is that the cords and locks should not\r\nbe strong enough!\u003c/p\u003e\r\n\u003cp\u003eTherefore, what the world calls wit, simply\r\namounts to assistance given to the strong thief.\u003c/p\u003e\r\n\u003cp\u003eAnd I venture to state that nothing of that which\r\nthe world calls wit, is otherwise than serviceable to\r\nstrong thieves; and that nothing of that which the\r\nworld calls wisdom is other than a protection to\r\nstrong thieves.\u003c/p\u003e\r\n\u003cp\u003eHow can this be shown?—In the State of Ch\u0027i a\r\nman used to be able to see from one town to the\r\nnext, and hear the barking and crowing of its dogs\r\nand cocks.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_111\"\u003e[111]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSo near were they. This sentence has been incorporated\r\nin ch. \u003cspan class=\"smcap\"\u003eLXXX\u003c/span\u003e of the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e. See \u003ccite\u003eThe\r\nRemains of Lao Tzŭ\u003c/cite\u003e, p. 50.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe area covered by the nets of fishermen and\r\nfowlers, and pricked by the plough, was a square of\r\ntwo thousand and odd \u003ci lang=\"zh\"\u003eli\u003c/i\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf which three go to a mile, roughly. This statement\r\nis intended to convey an idea of prosperity.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd within its four boundaries not a temple or\r\nshrine was dedicated, nor a district or hamlet\r\ngoverned, but in accordance with the rules laid\r\ndown by the Sages.\u003c/p\u003e\r\n\u003cp\u003eYet one morning\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e 481.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eT\u0027ien Ch\u0027êng Tzŭ slew the Prince of Ch\u0027i, and stole\r\nhis kingdom. And not his kingdom only, but the\r\nwisdom-tricks which he had got from the Sages as\r\nwell; so that although T\u0027ien Ch\u0027êng Tzŭ acquired\r\nthe reputation of a thief, he lived as comfortably as\r\never did either Yao or Shun. The small States\r\ndid not venture to blame, nor the great States to\r\npunish him; and so for twelve generations his\r\ndescendants ruled over Ch\u0027i.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCommentators have failed to explain away this last\r\nsentence. On the strength of an obvious anachronism,\r\nsome have written off the whole chapter as a\r\nforgery; but the general style of argument is against\r\nthis view.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWas not this stealing the State of Ch\u0027i and the\r\nwisdom-tricks of the Sages as well in order to\r\nsecure himself from the consequences of such theft?\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_112\"\u003e[112]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThis amounts to what I have already said,\r\nnamely that nothing of what the world esteems\r\ngreat wit is otherwise than serviceable to strong\r\nthieves, and that nothing of what the world calls\r\ngreat wisdom is other than a protection to strong\r\nthieves.\u003c/p\u003e\r\n\u003cp\u003eLet us take another example. Of old, Lung\r\nFêng was beheaded, Pi Kan was disembowelled,\r\nChang Hung was sliced to death, Tzŭ Hsü was\r\nchopped to mince-meat.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe first two have been already mentioned in \u003ca href=\"#Page_38\" class=\"pginternal\"\u003ech. iv\u003c/a\u003e.\r\nChang Hung was minister to Prince Ling of the\r\nChou dynasty. Tzŭ Hsü was a name of the famous\r\nWu Yüan, prime minister of the Ch\u0027u State, whose\r\ncorpse is said to have been sewn up in a sack and\r\nthrown into the river near Soochow.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAll these four were Sages, but their wisdom could\r\nnot preserve them from death.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn fact, it rather hastened their ends.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAn apprentice to Robber Chê asked him saying,\r\n\"Is there then \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e in thieving?\"\u003c/p\u003e\r\n\u003cp\u003e\"Pray tell me of something in which there is not\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\" Chê replied. \"There is the \u003cem\u003ewisdom\u003c/em\u003e by\r\nwhich booty is located. The \u003cem\u003ecourage\u003c/em\u003e to go in first,\r\nand the \u003cem\u003eheroism\u003c/em\u003e of coming out last. There is the\r\n\u003cem\u003eshrewdness\u003c/em\u003e of calculating success, and \u003cem\u003ejustice\u003c/em\u003e in\r\nthe equal division of the spoil. There has never\r\nyet been, a great robber who was not possessed of\r\nthese five.\"\u003c/p\u003e\r\n\u003cp\u003eThus the doctrine of the Sages is equally indis\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_113\"\u003e[113]\u003c/a\u003e\u003c/span\u003epensable\r\nto good men and to Chê. But good men\r\nare scarce and bad men plentiful, so that the good\r\nthe Sages do to the world is little and the evil\r\ngreat.\u003c/p\u003e\r\n\u003cp\u003eTherefore it has been said, \"If the lips are\r\ngone, the teeth will be cold.\" It was the thinness\r\nof the wine of Lu which caused the siege of\r\nHan Tan.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe prince of Ch\u0027u held an assembly, to which the\r\nprinces of Lu and Chao brought presents of wine.\r\nThat of Lu was poor stuff, while the wine of Chao\r\nwas rich and generous. Because, however, the\r\nMaster of the Cellar to the prince of Ch\u0027u failed to\r\nget a bribe of wine from the prince of Chao, he\r\nmaliciously changed the presents; and the prince\r\nof Ch\u0027u, displeased at what he regarded as an\r\ninsult, shortly after laid siege to Han Tan, the chief\r\ncity of Chao.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIt was the appearance of Sages which caused the\r\nappearance of great robbers.\u003c/p\u003e\r\n\u003cp\u003eDrive out the Sages and leave the robbers alone,—then\r\nonly will the empire be governed. As when\r\nthe stream ceases the gully dries up, and when the\r\nhill is levelled the chasm is filled; so when Sages\r\nare extinct, there will be no more robbers, but the\r\nempire will rest in peace.\u003c/p\u003e\r\n\u003cp\u003eOn the other hand, unless Sages disappear,\r\nneither will great robbers disappear; nor if you\r\ndouble the number of Sages wherewithal to govern\r\nthe empire will you do more than double the profits\r\nof Robber Chê.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_114\"\u003e[114]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eIf pecks and bushels are used for measurement,\r\nthey will also be stolen.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThere will simply be something more to steal.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIf scales and steelyards are used for weighing, they\r\nwill also be stolen. If tallies and signets are used\r\nfor good faith, they will also be stolen. If charity\r\nand duty to one\u0027s neighbour are used for rectification,\r\nthey will also be stolen.\u003c/p\u003e\r\n\u003cp\u003eHow is this so?—One man steals a purse, and is\r\npunished. Another steals a State, and becomes a\r\nPrince. But charity and duty to one\u0027s neighbour\r\nare integral parts of princedom. Does he not then\r\nsteal charity and duty to one\u0027s neighbour together\r\nwith the wisdom of the Sages?\u003c/p\u003e\r\n\u003cp\u003eSo it is that to attempt to drive out great\r\nrobbers\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWho steal States.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eis simply to help them to steal principalities, charity,\r\nduty to one\u0027s neighbour, together with measures,\r\nscales, tallies, and signets. No reward of official\r\nregalia and uniform will dissuade, nor dread of\r\nsharp instruments of punishment will deter such\r\nmen from their course. These do but double\r\nthe profits of robbers like Chê, and make it impossible\r\nto get rid of them,—for which the Sages are\r\nresponsible.\u003c/p\u003e\r\n\u003cp\u003eTherefore it has been said, \"Fishes cannot be\r\ntaken away from water: the instruments of government\r\ncannot be delegated to others.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_115\"\u003e[115]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese words were uttered by Lao Tzŭ. So say\r\nHan Fei Tzŭ and Huai Nan Tzŭ. They have been\r\nincorporated in ch. xxxvi of the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIn the wisdom of Sages the instruments of\r\ngovernment are found. This wisdom is not fit\r\nfor enlightening the world.\u003c/p\u003e\r\n\u003cp\u003eAway then with wisdom and knowledge, and\r\ngreat robbers will disappear! Discard jade and\r\ndestroy pearls, and petty thieves will cease to exist.\r\nBurn tallies and break signets, and the people will\r\nrevert to their natural integrity. Split measures\r\nand smash scales, and the people will not fight over\r\nquantities. Utterly abolish all the restrictions of\r\nSages, and the people will begin to be fit for the\r\nreception of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003eConfuse the six pitch-pipes, break up organs and\r\nflutes, stuff up the ears of Shih K\u0027uang,—and each\r\nman will keep his own sense of hearing to himself.\u003c/p\u003e\r\n\u003cp\u003ePut an end to decoration, disperse the five categories\r\nof colour, glue up the eyes of Li Chu,—and\r\neach man will keep his own sense of sight to\r\nhimself.\u003c/p\u003e\r\n\u003cp\u003eDestroy arcs and lines, fling away square and\r\ncompasses, snap off the fingers of Kung Ch\u0027ui,—\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA famous artisan who could draw an exact circle\r\nwith his unaided hand.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand each man will use his own natural skill.\u003c/p\u003e\r\n\u003cp\u003eWherefore the saying, \"Great skill is as\r\nclumsiness.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eExtremes meet. These words are attributed to Lao\r\nTzŭ by Huai Nan Tzŭ, and are incorporated in\r\nch. xlv of the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_116\"\u003e[116]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eRestrain the actions of Tsêng and Shih, stop the\r\nmouths of Yang and Mih, get rid of charity and\r\nduty to one\u0027s neighbour,—and the virtue of the\r\npeople will become one with God.\u003c/p\u003e\r\n\u003cp\u003eIf each man keeps to himself his own sense of\r\nsight, the world will escape confusion. If each\r\nman keeps to himself his own sense of hearing,\r\nthe world will escape entanglements. If each man\r\nkeeps his knowledge to himself, the world will\r\nescape doubt. If each man keeps his own virtue\r\nto himself, the world will avoid deviation from the\r\ntrue path.\u003c/p\u003e\r\n\u003cp\u003eTsêng, Shih, Yang, Mih, Shih K\u0027uang, Kung\r\nCh\u0027ui, and Li Chu, all set up their virtue outside\r\nthemselves and involve the world in such angry\r\ndiscussions that nothing definite is accomplished.\u003c/p\u003e\r\n\u003cp\u003eHave you never heard of the Golden Age,—\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis question must be addressed to the reader.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethe days of Yung Ch\u0027êng, Ta T\u0027ing, Poh Huang,\r\nChung Yang, Li Lu, Li Hsü, Hsien Yüan, Hê Hsü,\r\nTsun Lu, Chu Yung, Fu Hsi, and Shên Nung?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAncient rulers, several of whom have already been\r\nmentioned.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThen the people used knotted cords.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs a means of intercommunication. The details of\r\nthe system have not, however, come down to us.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThey were contented with what food and raiment\r\nthey could get. They lived simple and peaceful\r\nlives. Neighbouring districts were within sight,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_117\"\u003e[117]\u003c/a\u003e\u003c/span\u003e\r\nand the cocks and dogs of one could be heard in\r\nthe other, yet the people grew old and died without\r\never interchanging visits.\u003c/p\u003e\r\n\u003cp\u003eIn those days, government was indeed perfect.\r\nBut nowadays any one can excite the people by\r\nsaying, \"In such and such a place there is a Sage.\"\u003c/p\u003e\r\n\u003cp\u003eImmediately they put together a few provisions\r\nand hurry off, neglecting their parents at home and\r\ntheir master\u0027s business abroad, filing in unbroken\r\nline through territories of Princes, with a string of\r\ncarts and carriages a thousand \u003ci lang=\"zh\"\u003eli\u003c/i\u003e in length. Such\r\nis the evil effect of an exaggerated desire for knowledge\r\namong our rulers. And if rulers aim at\r\nknowledge and neglect \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, the empire will be\r\noverwhelmed in confusion.\u003c/p\u003e\r\n\u003cp\u003eHow can it be shown that this is so?—Bows and\r\ncross-bows and hand-nets and harpoon-arrows,\r\ninvolve much knowledge in their use; but they\r\ncarry confusion among the birds of the air. Hooks\r\nand bait and nets and traps, involve much knowledge\r\nin their use; but they carry confusion among\r\nthe fishes of the deep. Fences and nets and snares,\r\ninvolve much knowledge in their use; but they\r\ncarry confusion among the beasts of the field. In\r\nthe same way the sophistical fallacies of the hard\r\nand white and the like and the unlike of schoolmen\r\ninvolve much knowledge of argument; but they\r\noverwhelm the world in doubt.\u003c/p\u003e\r\n\u003cp\u003eTherefore it is that whenever there is great\r\nconfusion, love of knowledge is ever at the bottom\r\nof it. For all men strive to grasp what they do\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_118\"\u003e[118]\u003c/a\u003e\u003c/span\u003e\r\nnot know, while none strive to grasp what they\r\nalready know; and all strive to discredit what they\r\ndo not excel in, while none strive to discredit what\r\nthey do excel in. The result is overwhelming\r\nconfusion.\u003c/p\u003e\r\n\u003cp\u003eThus, above, the splendour of the heavenly\r\nbodies is dimmed; below, the energy of land and\r\nwater is disturbed; while midway the influence of\r\nthe four seasons is destroyed. There is not one\r\ntiny creature which moves on earth or flies in\r\nair but becomes other than by nature it should be.\r\nSo overwhelming is the confusion which desire for\r\nknowledge has brought upon the world ever since\r\nthe time of the Three Dynasties downwards!\r\nThe simple and the guileless have been set aside;\r\nthe specious and the false have been exalted.\r\nTranquil inaction has given place to a love of\r\ndisputation; and by disputation has confusion\r\ncome upon the world.\u003c/p\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_119\"\u003e[119]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XI.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eOn Letting Alone.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—The natural conditions of our existence require no artificial\r\naids—The evils of government—Failure of coercion—\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e the refuge—Inaction\r\nthe secret—The action of Inaction—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eThere\u003c/span\u003e has been such a thing as letting\r\nmankind alone; there has never been such\r\na thing as governing mankind.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWith success.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eLetting alone springs from fear lest men\u0027s\r\nnatural dispositions be perverted and their virtue\r\nlaid aside. But if their natural dispositions be not\r\nperverted nor their virtue laid aside, what room\r\nis there left for government?\u003c/p\u003e\r\n\u003cp\u003eOf old, when Yao governed the empire, he\r\ncaused happiness to prevail to excess in man\u0027s\r\nnature; and consequently the people were not\r\nsatisfied. When Chieh\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_40\" class=\"pginternal\"\u003e40\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003egoverned the empire he caused sorrow to prevail\r\nto excess in man\u0027s nature; and consequently the\r\npeople were not contented. Dissatisfaction and\r\ndiscontent are subversive of virtue; and without\r\nvirtue there is no such thing for an empire as\r\nstability.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eVirtue, here in its ordinary sense.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_120\"\u003e[120]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eWhen man rejoices greatly he gravitates towards\r\nthe positive pole. When he sorrows deeply he\r\ngravitates towards the negative pole.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese \"poles\" are the male and female principles\r\nalready alluded to on p. \u003ca href=\"#Page_82\" class=\"pginternal\"\u003e82\u003c/a\u003e. Originally developed\r\nfrom the Great Monad, they became the progenitors\r\nof all creation.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIf the equilibrium of positive and negative\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn nature.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eis disturbed, the four seasons are interrupted, the\r\nbalance of heat and cold is destroyed, and man\r\nhimself suffers physically thereby.\u003c/p\u003e\r\n\u003cp\u003eBecause men are made to rejoice and to sorrow\r\nand to displace their centre of gravity, they lose their\r\nsteadiness, and are unsuccessful in thought and\r\naction. And thus it is that the idea of surpassing\r\nothers first came into the world, followed by the\r\nappearance of such men as Robber Chê, Tsêng, and\r\nShih, the result being that the whole world could\r\nnot furnish enough rewards for the good nor distribute\r\npunishments enough for the evil among\r\nmankind. And as this great world is not equal to\r\nthe demand for rewards and punishments; and as,\r\never since the time of the Three Dynasties\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe legendary emperors Fu Hsi, Shên Nung, and\r\nHuang Ti, or the Yellow Emperor, already mentioned.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003edownwards, men have done nothing but struggle\r\nover rewards and punishments,—what possible\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_121\"\u003e[121]\u003c/a\u003e\u003c/span\u003e\r\nleisure can they have had for adapting themselves\r\nto the natural conditions of their existence?\u003c/p\u003e\r\n\u003cp\u003eBesides, over-refinement of vision leads to\r\ndebauchery in colour; over-refinement of hearing\r\nleads to debauchery in sound; over-refinement of\r\ncharity leads to confusion in virtue;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHere again the manifestation of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. See p. \u003ca href=\"#Page_45\" class=\"pginternal\"\u003e45\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eover-refinement of duty towards one\u0027s neighbour\r\nleads to perversion of principle;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe eternal principles which are of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e and not of\r\nman.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eover-refinement of ceremonial leads to divergence\r\nfrom the true object; over-refinement of music\r\nleads to lewdness of thought; over-refinement of\r\nwisdom leads to an extension of mechanical art;\r\nand over-refinement of shrewdness leads to an\r\nextension of vice.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs shown in the preceding chapter.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIf people adapt themselves to the natural conditions\r\nof existence, the above eight\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eVision, hearing, charity, duty to one\u0027s neighbour,\r\nceremonial, music, wisdom, and shrewdness.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003emay be or may not be; it matters not. But if\r\npeople do not adapt themselves to the natural\r\nconditions of existence, then these eight become\r\nhindrances and spoilers, and throw the world into\r\nconfusion.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_122\"\u003e[122]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eIn spite of this, the world reverences and\r\ncherishes them, thereby greatly increasing the\r\nsum of human error. And not as a passing\r\nfashion, but with admonitions in words, with\r\nhumility in prostrations, and with the stimulus\r\nof music and song. What then is left for me?\u003c/p\u003e\r\n\u003cp\u003eTherefore, for the perfect man who is unavoidably\r\nsummoned to power over his fellows, there is\r\nnaught like \u003cem\u003eInaction\u003c/em\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is not according to the spirit of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e that a man\r\nshould shirk his mortal responsibilities. On the contrary,\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e teaches him how to meet them.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBy means of inaction he will be able to adapt himself\r\nto the natural conditions of existence. And\r\nso it is that he who respects the State as his own\r\nbody is fit to support it, and he who loves the State\r\nas his own body, is fit to govern it.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis last sentence is attributed by Huai Nan Tzŭ\r\nto Lao Tzŭ, and has been incorporated in the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e,\r\nch. xiii. It is curious that Chuang Tzŭ\r\nshould say nothing about its authorship, and perhaps\r\neven more curious that Kuo Hsiang, his editor and\r\ncommentator of the fourth century \u003cspan class=\"smcap\"\u003eA.D.\u003c/span\u003e, should say\r\nnothing either about the claims of Lao Tzŭ or the\r\n\u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd if I can refrain from injuring my internal\r\neconomy, and from taxing my powers of sight and\r\nhearing, sitting like a corpse while my dragon-power\r\nis manifested around, in profound silence\r\nwhile my thunder-voice resounds, the powers of\r\nheaven responding to every phase of my will, as\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_123\"\u003e[123]\u003c/a\u003e\u003c/span\u003e\r\nunder the yielding influence of inaction all things\r\nare brought to maturity and thrive,—what leisure\r\nthen have I to set about governing the world?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSome of this passage is repeated in \u003ca href=\"#Page_173\" class=\"pginternal\"\u003ech. xiv\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTs\u0027ui Chü\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA casual personage.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003easked Lao Tzŭ, saying, \"If the empire is not to\r\nbe governed, how are men\u0027s hearts to be kept in\r\norder?\"\u003c/p\u003e\r\n\u003cp\u003e\"Be careful,\" replied Lao Tzŭ, \"not to interfere\r\nwith the natural goodness of the heart of man.\r\nMan\u0027s heart may be forced down or stirred up. In\r\neach case the issue is fatal.\u003c/p\u003e\r\n\u003cp\u003e\"By gentleness, the hardest heart may be\r\nsoftened. But try to cut and polish it,—\u0027twill glow\r\nlike fire or freeze like ice. In the twinkling of an\r\neye it will pass beyond the limits of the Four Seas.\r\nIn repose, profoundly still; in motion, far away in\r\nthe sky. No bolt can bar, no bond can bind,—such\r\nis the human heart.\"\u003c/p\u003e\r\n\u003cp\u003e\"Of old, the Yellow Emperor first caused charity\r\nand duty to one\u0027s neighbour to interfere with the\r\nnatural goodness of the heart of man. In consequence\r\nof which, Yao and Shun wore the hair\r\noff their legs in endeavouring to feed their people.\r\nThey disturbed their internal economy in order to\r\nfind room for charity and duty to one\u0027s neighbour.\r\nThey exhausted their energies in framing laws and\r\nstatutes. Still they did not succeed.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_124\"\u003e[124]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Thereupon, Yao confined Huan Tou on Mount\r\nTsung; drove the chief of San-miao and his people\r\ninto San-wei, and kept them there; and banished\r\nthe Minister of Works to Yu Island.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese words are quoted (with variants) from the\r\n\u003ccite\u003eShu Ching\u003c/cite\u003e or Canon of History. They refer to\r\nindividuals who had misconducted themselves in\r\ncarrying out the new \u003cem\u003erégime.\u003c/em\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut they were not equal to their task, and through\r\nthe times of the Three Princes\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe Great Yü, T\u0027ang, and Wên Wang, founder of\r\nthe Chou dynasty.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethe empire was in a state of great unrest. Among\r\nthe bad men were Chieh and Chê; among the good\r\nwere Tsêng and Shih. By and by, the Confucianists\r\nand the Mihists arose; and then came\r\nexultation and anger of rivals, fraud between the\r\nsimple and the cunning, recrimination between the\r\nvirtuous and the evil, slander between the honest\r\nand the dishonest,—until decadence set in, men fell\r\naway from their original virtue, their natures\r\nbecame corrupt, and there was a general rush for\r\nknowledge.\u003c/p\u003e\r\n\u003cp\u003e\"The next thing was to coerce by all kinds of\r\nphysical torture, thus bringing utter confusion into\r\nthe empire, the blame for which rests upon those\r\nwho would interfere with the natural goodness of\r\nthe heart of man.\u003c/p\u003e\r\n\u003cp\u003e\"In consequence, virtuous men sought refuge in\r\nmountain caves, while rulers of States sat trembling\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_125\"\u003e[125]\u003c/a\u003e\u003c/span\u003e\r\nin their ancestral halls. Then, when dead men\r\nlay about pillowed on each others\u0027 corpses, when\r\ncangued prisoners and condemned criminals jostled\r\neach other in crowds,—then the Confucianists and\r\nthe Mihists, in the midst of gyves and fetters, stood\r\nforth to preach!\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSalvation from the ills of which they and their systems\r\nhad been the cause.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAlas, they know not shame, nor what it is to blush!\u003c/p\u003e\r\n\u003cp\u003e\"Until I can say that the wisdom of Sages is\r\nnot a fastener of cangues, and that charity and\r\nduty to one\u0027s neighbour are not bolts for gyves,\r\nhow should I know that Tsêng and Shih are not\r\nthe forerunners\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eLit.\u003c/i\u003e \"sounding arrows,\" used by bandits as a signal\r\nfor beginning the attack.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eof Chieh and Chê?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe meaning intended is that \u003cem\u003egood\u003c/em\u003e cannot exist\r\nwithout its correlative \u003cem\u003eevil\u003c/em\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Therefore I said, \u0027Abandon wisdom and discard\r\nknowledge, and the empire will be at peace.\u0027\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese words have been incorporated in ch. xix of\r\nthe \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e. The present rendering somewhat\r\nmodifies the view I expressed on p. 16 of \u003ccite\u003eThe\r\nRemains of Lao Tzŭ\u003c/cite\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe Yellow Emperor sat on the throne for nineteen\r\nyears, and his laws obtained all over the\r\nempire.\u003c/p\u003e\r\n\u003cp\u003eHearing that Kuang Ch\u0027êng Tzŭ\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_126\"\u003e[126]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSaid by some commentators to be another name for\r\nLao Tzŭ, but if so, then it must have been Lao Tzŭ\r\nas he existed, an incarnation of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, before his\r\nappearance in the Confucian age.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewas living on Mount K\u0027ung-t\u0027ung, he went thither\r\nto see him, and said, \"I am told, Sir, that you are\r\nin possession of perfect \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. May I ask in what\r\nperfect \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e consists? I desire to avail myself of\r\nthe good influence of heaven and earth in order to\r\nsecure harvests and feed my people. I should also\r\nlike to control the Two Powers of nature\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe \u003cem\u003eYin\u003c/em\u003e and the \u003cem\u003eYang\u003c/em\u003e. See pp. \u003ca href=\"#Page_82\" class=\"pginternal\"\u003e82\u003c/a\u003e, \u003ca href=\"#Page_120\" class=\"pginternal\"\u003e120\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ein order to the protection of all living things.\r\nHow can I accomplish this?\"\u003c/p\u003e\r\n\u003cp\u003e\"What you desire to avail yourself of,\" replied\r\nKuang Ch\u0027êng Tzŭ, \"is the primordial integrity of\r\nmatter. What you wish to control are the disintegrators\r\nthereof. Ever since the empire has been\r\n\u003cem\u003egoverned\u003c/em\u003e by you, the clouds have rained without\r\nwaiting to thicken, the foliage of trees has fallen\r\nwithout waiting to grow yellow, the brightness of\r\nthe sun and moon has paled, and the voice of the\r\nflatterer is heard on every side. How then speak\r\nof perfect \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e?\"\u003c/p\u003e\r\n\u003cp\u003eThe Yellow Emperor withdrew. He resigned\r\nthe Throne. He built himself a solitary hut. He\r\nlay upon straw. For three months he remained\r\nin seclusion, and then went again to see Kuang\r\nCh\u0027êng Tzŭ.\u003c/p\u003e\r\n\u003cp\u003eThe latter was lying down with his face to the\r\nsouth. The Yellow Emperor approached after the\r\nmanner of an inferior, upon his knees. Prostrating\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_127\"\u003e[127]\u003c/a\u003e\u003c/span\u003e\r\nhimself upon the ground he said, \"I am told, Sir,\r\nthat you are in possession of perfect \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. May I\r\nask how my self may be preserved so as to last?\"\u003c/p\u003e\r\n\u003cp\u003eKuang Ch\u0027êng Tzŭ jumped up with a start. \"A\r\ngood question indeed!\" cried he. \"Come, and I\r\nwill speak to you of perfect \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"The essence of perfect \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is profoundly\r\nmysterious; its extent is lost in obscurity.\u003c/p\u003e\r\n\u003cp\u003e\"See nothing; hear nothing; let your soul be\r\nwrapped in quiet; and your body will begin to take\r\nproper form. Let there be absolute repose and\r\nabsolute purity; do not weary your body nor disturb\r\nyour vitality,—and you will live for ever. For\r\nif the eye sees nothing, and the ear hears nothing,\r\nand the mind\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eLit.\u003c/i\u003e the heart.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethinks nothing, the soul will preserve the body,\r\nand the body will live for ever.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNot in the grosser worldly sense, but as a sublimated\r\nunit in eternity.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Cherish that which is within you, and shut off\r\nthat which is without; for much knowledge is a\r\ncurse. Then I will place you upon that abode of\r\nGreat Light which is the source of the positive\r\nPower, and escort you through the gate of Profound\r\nMystery which is the source of the negative\r\nPower. These Powers are the controllers of heaven\r\nand earth, and each contains the other.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eKnowledge thereof is knowledge of the great mystery\r\nof human existence.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_128\"\u003e[128]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Cherish and preserve your own self,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn accordance with the above.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand all the rest will prosper of itself.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe welfare of the people, the success of their harvests,\r\netc.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eI preserve the original \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e, while resting in harmony\r\nwith externals. It is because I have thus\r\ncared for my self now for twelve hundred years\r\nthat my body has not decayed.\"\u003c/p\u003e\r\n\u003cp\u003eThe Yellow Emperor prostrated himself and\r\nsaid, \"Kuang Ch\u0027êng Tzŭ is surely God….\"\u003c/p\u003e\r\n\u003cp\u003eWhereupon the latter continued, \"Come, I will\r\ntell you. That self is eternal; yet all men think it\r\nmortal. That self is infinite; yet all men think it\r\nfinite. Those who possess \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e are princes in this\r\nlife and rulers in the hereafter. Those who do not\r\npossess \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, behold the light of day in this life\r\nand become clods of earth in the hereafter.\u003c/p\u003e\r\n\u003cp\u003e\"Nowadays, all living things spring from the dust\r\nand to the dust return. But I will lead you through\r\nthe portals of Eternity into the domain of Infinity.\r\nMy light is the light of sun and moon. My life is\r\nthe life of heaven and earth. I know not who\r\ncomes nor who goes. Men may all die, but I\r\nendure for ever.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"A mighty drama, enacted on the theatre of Infinitude,\r\nwith suns for lamps, and Eternity as a background;\r\nwhose author is God, and whose purport\r\nand thousandfold moral lead us up to the \u0027dark with\r\nexcess of light\u0027 of the throne of God.\"—\u003ccite\u003eCarlyle.\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_129\"\u003e[129]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThe Spirit of the Clouds when passing eastwards\r\nthrough the expanse of Air\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe term here used has also been explained to mean\r\nsome supernatural kind of tree, over which we may\r\nimagine the Cloud-Spirit to be passing.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehappened to fall in with the Vital Principle. The\r\nlatter was slapping his ribs and hopping about;\r\nwhereupon the Spirit of the Clouds said, \"Who\r\nare you, old man, and what are you doing here?\"\u003c/p\u003e\r\n\u003cp\u003e\"Strolling!\" replied the Vital Principle, without\r\nstopping.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eActivities ceaseless in their imperceptible operation.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"I want to \u003cem\u003eknow\u003c/em\u003e something,\" continued the\r\nSpirit of the Clouds.\u003c/p\u003e\r\n\u003cp\u003e\"Ah!\" uttered the Vital Principle, in a tone of\r\ndisapprobation.\u003c/p\u003e\r\n\u003cp\u003e\"The relationship of heaven and earth is out of\r\nharmony,\" said the Spirit of the Clouds; \"the six\r\ninfluences do not combine,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe positive and negative principles, wind, rain,\r\ndarkness, and light.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand the four seasons are no longer regular. I desire\r\nto blend the six influences so as to nourish all\r\nliving beings. What am I to do?\"\u003c/p\u003e\r\n\u003cp\u003e\"I do not know!\" cried the Vital Principle,\r\nshaking his head, while still slapping his ribs and\r\nhopping about; \"I do not know!\"\u003c/p\u003e\r\n\u003cp\u003eSo the Spirit of the Clouds did not press his\r\nquestion; but three years later, when passing eastwards\r\nthrough the Yu-sung territory, he again fell\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_130\"\u003e[130]\u003c/a\u003e\u003c/span\u003e\r\nin with the Vital Principle. The former was overjoyed,\r\nand hurrying up, said, \"Has your Holiness\r\nforgotten me?\"\u003c/p\u003e\r\n\u003cp\u003eHe then prostrated himself, and desired to be\r\nallowed to interrogate the Vital Principle; but the\r\nlatter said, \"I wander on without knowing what I\r\nwant. I roam about without knowing where I am\r\ngoing. I stroll in this ecstatic manner, simply\r\nawaiting events. What should I know?\"\u003c/p\u003e\r\n\u003cp\u003e\"I too roam about,\" answered the Spirit of the\r\nClouds; \"but the people depend upon my movements.\r\nI am thus unavoidably summoned to\r\npower; and under these circumstances I would\r\ngladly receive some advice.\"\u003c/p\u003e\r\n\u003cp\u003e\"That the scheme of empire is in confusion,\" said\r\nthe Vital Principle, \"that the conditions of life are\r\nviolated, that the will of God does not triumph,\r\nthat the beasts of the field are disorganised, that\r\nthe birds of the air cry at night, that blight reaches\r\nthe trees and herbs, that destruction spreads among\r\ncreeping things,—this, alas! is the fault of\r\n\u003cem\u003egovernment\u003c/em\u003e.\"\u003c/p\u003e\r\n\u003cp\u003e\"True,\" replied the Spirit of the Clouds, \"but\r\nwhat am I to do?\"\u003c/p\u003e\r\n\u003cp\u003e\"It is here,\" cried the Vital Principle, \"that the\r\npoison lurks! Go back!\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo the root, to that natural state in which by inaction\r\nall things are accomplished.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"It is not often,\" urged the Spirit of the Clouds,\r\n\"that I meet with your Holiness. I would gladly\r\nreceive some advice.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_131\"\u003e[131]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Feed then your people,\" said the Vital Principle,\r\n\"with your heart.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy the influence of your own perfection.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eRest in inaction, and the world will be good of\r\nitself. Cast your slough. Spit forth intelligence.\r\nIgnore all differences. Become one with the infinite.\r\nRelease your mind. Free your soul. Be vacuous.\r\nBe Nothing!\u003c/p\u003e\r\n\u003cp\u003e\"Let all things revert to their original constitution.\r\nIf they do this, without knowledge, the\r\nresult will be a simple purity which they will never\r\nlose; but knowledge will bring with it a divergence\r\ntherefrom. Seek not the names nor the relations of\r\nthings, and all things will flourish of themselves.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Knowledge is the knowing that we cannot know.\"\r\n\u003ccite\u003eEmerson.\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Your Holiness,\" said the Spirit of the Clouds,\r\nas he prostrated himself and took leave, \"has informed\r\nme with power and filled me with mysteries.\r\nWhat I had long sought, I have now found.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThe men of this world all rejoice in others being\r\nlike themselves, and object to others not being like\r\nthemselves.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"The man, and still more the woman, who can be\r\naccused either of doing \u0027what nobody does,\u0027 or of\r\nnot doing \u0027what everybody does,\u0027 is the subject of as\r\nmuch depreciatory remark as if he or she had committed\r\nsome grave moral delinquency.\" Mill\u0027s \u003ccite\u003eEssay\r\non Liberty\u003c/cite\u003e, ch. iii.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThose who make friends with their likes and do\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_132\"\u003e[132]\u003c/a\u003e\u003c/span\u003e\r\nnot make friends with their unlikes, are influenced\r\nby a desire to differentiate themselves from others.\r\nBut those who are thus influenced by a desire to\r\ndifferentiate themselves from others,—how will they\r\nfind it possible to do so?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs all have similar ambitions, they will only be on\r\nthe same footing as the rest.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTo subordinate oneself to the majority in order to\r\ngratify personal ambition, is not so good as to let\r\nthat majority look each one after his own affairs.\r\nThose who desire to govern kingdoms, clutch at the\r\nadvantages of the Three Princes without seeing the\r\ntroubles involved. In fact, they trust to luck. But\r\nin thus trusting to luck not to destroy the kingdom,\r\ntheir chances of preserving it do not amount to one\r\nin ten thousand, while their chances of destroying\r\nit are ten thousand to nothing and even more.\r\nSuch, alas! is the ignorance of rulers.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe above somewhat unsatisfactory paragraph condemns\r\nthose who strive to distinguish themselves\r\nfrom, and set themselves up as \u003cem\u003egovernors\u003c/em\u003e of, their\r\nfellow-men.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFor, given territory, there is the great thing—Man.\r\nGiven man, he must not be managed as if\r\nhe were a mere thing; though by not managing him\r\nat all he may actually be managed as if he were a\r\nmere thing. And for those who understand that\r\nthe management of man as if he were a mere thing\r\nis not the way to manage him, the issue is not confined\r\nto mere government of the empire. Such men\r\nmay wander at will between the six limits of space or\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_133\"\u003e[133]\u003c/a\u003e\u003c/span\u003e\r\ntravel over the continent of earth, unrestrained in\r\ncoming and in going. This is to be distinguished\r\nfrom one\u0027s fellows, and this distinction is the\r\nhighest attainable by man.\u003c/p\u003e\r\n\u003cp\u003eThe doctrine of the perfect man is to him as\r\nshadow to form, as echo to sound. Ask and it\r\nresponds, fulfilling its mission as the help-mate of\r\nhumanity. Noiseless in repose, objectless in\r\nmotion, it guides you to the goal, free to come and\r\nfree to go for ever without end. Alone in its exits\r\nand its entrances, it rivals the eternity of the sun.\u003c/p\u003e\r\n\u003cp\u003eAs for his body, that is in accordance with the\r\nusual standard. Being in accordance with the usual\r\nstandard it is not distinguished in any way. But if\r\nnot distinguished in any way, what becomes of the\r\ndistinction by which he is distinguished?\u003c/p\u003e\r\n\u003cp\u003eThose who see what is to be seen,—of such were\r\nthe perfect men of old. Those who see what is not\r\nto be seen,—they are the chosen of the universe.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSpiritual sight carries them beyond the horizon\r\nwhere natural vision stops short.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eLow in the scale, but still to be allowed for,—matter.\r\nHumble, but still to be followed,—\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eRather than guided.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003emankind. Of others, but still to be attended to,—affairs.\r\nHarsh, but still necessary to be set forth,—the\r\nlaw. Far off, but still claiming our presence,—duty\r\nto one\u0027s neighbour. Near, but still claiming\r\nextension,—charity. Of sparing use, but still to be\r\nof bounteous store,—ceremony. Of middle course,\r\nbut still to be of lofty scope,—virtue. One, but\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_134\"\u003e[134]\u003c/a\u003e\u003c/span\u003e\r\nnot to be without modification,—\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. Spiritual,\r\nyet not to be devoid of action,—\u003cspan class=\"smcap\"\u003eGod\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn inaction there is action.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTherefore the true Sage looks up to God, but\r\ndoes not offer to aid. He perfects his virtue, but\r\ndoes not involve himself. He guides himself by\r\nTao, but makes no plans. He identifies himself\r\nwith charity, but does not rely on it. He extends\r\nto duty towards his neighbour, but does not store it\r\nup. He responds to ceremony, without tabooing it.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlthough really recognising only the ceremony of\r\nthe heart which requires no outward sign.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe undertakes affairs without declining them. He\r\nmetes out law without confusion. He relies on his\r\nfellow-men and does not make light of them. He\r\naccommodates himself to matter and does not\r\nignore it.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThus the action of the Sage is after all inaction.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhile there should be no action, there should be\r\nalso no inaction.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf a positive, premeditated character.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe who is not divinely enlightened will not be sublimely\r\npure. He who has not clear apprehension of\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e will find this beyond his reach. And he who\r\nis not enlightened by \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,—alas indeed for him!\u003c/p\u003e\r\n\u003cp\u003eWhat then is \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e?—There is the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of God,\r\nand the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of man. Inaction and compliance\r\nmake the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of God: action and entanglement\r\nthe \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of man. The \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of God is fundamental:\r\nthe \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of man is accidental. The distance which\r\nseparates them is great. Let us all take heed\r\nthereto!\u003c/p\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_135\"\u003e[135]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XII.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eThe Universe.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—The prëeminence of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e—All things informed thereby—The\r\ntrue Sage illumined thereby—His attributes—His perfection—Man\u0027s\r\nsenses his bane—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eVast\u003c/span\u003e as is the universe, its phenomena are\r\nregular. Countless though its contents, the\r\nlaws which govern these are uniform. Many\r\nthough its inhabitants, that which dominates them\r\nis sovereignty. Sovereignty begins in virtue and\r\nends in God. Therefore it is called divine.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe term here used has been elsewhere rendered\r\n\"infinite.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOf old, the empire was under the sovereignty of\r\ninaction. There was the virtue of God,—nothing\r\nmore.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning, of course, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. In other words, all things\r\nexisted under their own natural conditions.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWords being in accordance with \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, the\r\nsovereignty of the empire was correct. Delimitations\r\nbeing in accordance with \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, the duties of\r\nprince and subject were clear. Abilities being in\r\naccordance with \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, the officials of the empire\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_136\"\u003e[136]\u003c/a\u003e\u003c/span\u003e\r\ngoverned. The point of view being always in\r\naccordance with \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, all things responded thereto.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eUnder the reign of inaction, the natural prevailed\r\nover the artificial. (1) The sovereign could utter\r\nno cruel mandate. (2) Sovereign and subject each\r\nplayed his allotted part. (3) The right men were\r\nin the right place. (4) All things were as they\r\nwere, and not as man would have them.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThus, virtue was the connecting link between\r\nGod and man, while \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e spread throughout all\r\ncreation. Men were controlled by outward circumstances,\r\napplying their in-born skill to the development\r\nof civilised life. This skill was bound up\r\nwith the circumstances of life, and these with duty,\r\nand duty with virtue, and virtue with \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, and\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e with God.\u003c/p\u003e\r\n\u003cp\u003eTherefore it has been said, \"As for those who\r\nnourished the empire of old, having no desires for\r\nthemselves, the empire was not in want. They did\r\nnothing, and all things proceeded on their course.\r\nThey preserved a dignified repose, and the people\r\nrested in peace.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWe are not told who said these words. They are\r\nnot in the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e; and yet if Lao Tzŭ did\r\nnot utter them, it is difficult to say who did.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe \u003cem\u003eRecord\u003c/em\u003e says, \"By converging to \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e, all\r\nthings may be accomplished. By the virtue which\r\nis without intention, even the supernatural may be\r\nsubdued.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_137\"\u003e[137]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHow much more \u003cem\u003eman\u003c/em\u003e? Kuo Hsiang says the\r\n\u003cem\u003eRecord\u003c/em\u003e was the name of a work ascribed to Lao\r\nTzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe Master said, \"\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e covers and supports all\r\nthings,\"—so vast is its extent. Each man should\r\nprepare his heart accordingly.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis \"Master\" has been identified with both\r\nChuang Tzŭ and Lao Tzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"To act by means of inaction is God. To speak\r\nby means of inaction is Virtue. To love men and\r\ncare for things is Charity. To recognise the unlike\r\nas the like is breadth of view. To make no distinctions\r\nis liberal. To possess variety is wealth. And\r\nso, to hold fast to virtue is strength. To complete\r\nvirtue is establishment. To follow \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is to be\r\nprepared. And not to run counter to the natural\r\nbias of things is to be perfect.\u003c/p\u003e\r\n\u003cp\u003e\"He who fully realises these ten points, by storing\r\nthem within enlarges his heart, and with this\r\nenlargement brings all creation to himself. Such a\r\nman will bury gold on the hillside and cast pearls\r\ninto the sea. He will not struggle for wealth, nor\r\nstrive for fame. He will not rejoice at old age, nor\r\ngrieve over early death. He will find no pleasure\r\nin success, no chagrin in failure. He will not\r\naccount a throne as his own private gain, nor the\r\nempire of the world as glory personal to himself.\r\nHis glory is to know that all things are \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e, and\r\nthat life and death are but phases of the same\r\nexistence!\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_138\"\u003e[138]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Let man learn that he is here, not to work, but to\r\nbe worked upon; and that, though abyss open\r\nunder abyss, and opinion displace opinion, all are\r\nat last contained in the Eternal Cause.\" \u003ccite\u003eEmerson.\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe Master said, \"How profound in its repose,\r\nhow infinite in its purity, is \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e!\u003c/p\u003e\r\n\u003cp\u003e\"If metal and stone were without \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, they\r\nwould not be capable of emitting sound. And\r\njust as they possess the property of sound but will\r\nnot emit sound unless struck, so surely is the same\r\nprinciple applicable to all creation.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning that all creation is responsive to proper\r\ninfluences, in accordance with \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, if we only knew\r\nwhere to seek them.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The man of complete virtue remains blankly\r\npassive as regards what goes on around him. He\r\nis as originally by nature, and his knowledge\r\nextends to the supernatural. Thus, his virtue\r\nexpands his heart, which goes forth to all who\r\ncome to take refuge therein.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHis heart does not initiate the movement, but\r\nsimply responds to an influence brought to bear.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Without \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, form cannot be endued with\r\nlife. Without virtue, life cannot be endued with\r\nintelligence. To preserve one\u0027s form, live out one\u0027s\r\nlife, establish one\u0027s virtue, and realise \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,—is not\r\nthis complete virtue?\u003c/p\u003e\r\n\u003cp\u003e\"Issuing forth spontaneously, moving without\r\npremeditation, all things following in his wake,—such\r\nis the man of complete virtue!\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_139\"\u003e[139]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"He can see where all is dark. He can hear\r\nwhere all is still. In the darkness he alone can see\r\nlight. In the stillness he alone can detect harmony.\r\nHe can sink to the lowest depths of materialism.\r\nTo the highest heights of spirituality he can soar.\r\nThis because he stands in due relation to all things.\r\nThough a mere abstraction, he can minister to their\r\nwants, and ever and anon receive them into rest,—the\r\ngreat, the small, the long, the short, for ever\r\nwithout end.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe is, as it were, a law of compensation to all\r\nthings.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe Yellow Emperor travelled to the north\r\nof the Red Lake and ascended the K\u0027un-lun\r\nMountains. Returning south he lost his magic\r\npearl.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHis spiritual part, his soul.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe employed Intelligence to find it, but without\r\nsuccess. He employed Sight to find it, but without\r\nsuccess. He employed Speech\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlso explained as \"Strength.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eto find it, but without success. Finally, he\r\nemployed Nothing, and Nothing got it.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe did not employ Nothing \u003cem\u003eto find it\u003c/em\u003e. He only\r\nemployed Nothing.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Strange indeed,\" quoth the Emperor, \"that\r\nNothing should have been able to get it!\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_140\"\u003e[140]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eKnowledge, sight, and speech, tend to obscure\r\nrather than illuminate the spiritual nature of man.\r\nOnly in a state of negation can true spirituality be\r\nfound.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYao\u0027s tutor was Hsü Yu. The latter\u0027s tutor was\r\nYeh Ch\u0027üeh, and Yeh Ch\u0027üeh\u0027s tutor was Wang I,\r\nwhose tutor was Pei I.\u003c/p\u003e\r\n\u003cp\u003eYao enquired of Hsü Yu, saying, \"Would Yeh\r\nCh\u0027üeh do to be emperor? I am going to get\r\nWang I to ask him.\"\u003c/p\u003e\r\n\u003cp\u003e\"Alas!\" cried Hsü Yu, \"that would be bad\r\nindeed for the empire. Yeh Ch\u0027üeh is a clever and\r\ncapable man. He is by nature better than most\r\nmen, but he seeks by means of the human to reach\r\nthe divine. He strives to do no wrong; but he is\r\nignorant of the source from which wrong springs.\r\nEmperor forsooth! He avails himself of the\r\nartificial and neglects the natural. He lacks unity\r\nin himself. He worships intelligence and is always\r\nin a state of ferment. He is a slave to circumstances\r\nand to things. Wherever he looks, his\r\nsurroundings respond. He himself responds to\r\nhis surroundings.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe is not yet an abstraction, informed by \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe is always undergoing modifications and is\r\nwanting in fixity. How should such a one be fit\r\nfor emperor? Still every clan has its elder. He\r\nmay be leader of a clan, but not a leader of leaders.\r\nA captain who has been successful in suppressing\r\nrebellion, as minister is a bane, as sovereign, a\r\nthief.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_141\"\u003e[141]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eYao went to visit Hua. The border-warden of\r\nHua said \"Ha! a Sage. My best respects to\r\nyou, Sir. I wish you a long life.\"\u003c/p\u003e\r\n\u003cp\u003e\"Don\u0027t!\" replied Yao.\u003c/p\u003e\r\n\u003cp\u003e\"I wish you plenty of money,\" continued the\r\nborder-warden.\u003c/p\u003e\r\n\u003cp\u003e\"Don\u0027t!\" replied Yao.\u003c/p\u003e\r\n\u003cp\u003e\"And many sons,\" added he.\u003c/p\u003e\r\n\u003cp\u003e\"Don\u0027t!\" replied Yao.\u003c/p\u003e\r\n\u003cp\u003e\"Long life, plenty of money, and many sons,\"\r\ncried the warden, \"these are what all men desire.\r\nHow is it you alone do not want them?\"\u003c/p\u003e\r\n\u003cp\u003e\"Many sons,\" answered Yao, \"are many\r\nanxieties. Plenty of money means plenty of\r\ntrouble. Long life involves much that is not\r\npleasant to put up with. These three gifts do not\r\nadvance virtue; therefore I declined them.\"\u003c/p\u003e\r\n\u003cp\u003e\"At first I took you for a Sage,\" said the\r\nwarden, \"but now I find you are a mere man.\r\nGod, in sending man into the world, gives to each\r\nhis proper function. If you have many sons and\r\ngive to each his proper function, what cause have\r\nyou for anxiety?\u003c/p\u003e\r\n\u003cp\u003e\"And similarly, if you have wealth and allow\r\nothers to share it, what troubles will you have?\"\u003c/p\u003e\r\n\u003cp\u003e\"The true Sage dwells like the quail\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAt random.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand feeds like a fledgeling.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich is dependent on its parents.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe travels like the bird, leaving no trace behind.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_142\"\u003e[142]\u003c/a\u003e\u003c/span\u003e\r\nIf there be \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e in the empire, he and all things\r\nare in harmony. If there be not \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, he cultivates\r\nvirtue in retirement. After a thousand years\r\nof this weary world, he mounts aloft, and riding\r\nupon the white clouds passes into the kingdom of\r\nGod, whither the three evils do not reach, and\r\nwhere he rests secure in eternity. What is there\r\nto put up with in that?\"\u003c/p\u003e\r\n\u003cp\u003eThereupon the border-warden went off, and Yao\r\nfollowed him; saying, \"May I ask——,\" to which\r\nthe warden only replied \"Begone!\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe style of the above episode varies enough from\r\nChuang Tzŭ\u0027s standard to make its authorship\r\ndoubtful.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Yao was Emperor, Poh Ch\u0027êng Tzŭ Kao\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eLao Tzŭ under a previous incarnation. See the\r\nKuang Ch\u0027êng Tzŭ of p. 125.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewas one of his vassals. But when Yao handed\r\nover the empire to Shun, and Shun to the Great\r\nYü, Poh Ch\u0027êng Tzŭ Kao resigned his fief and\r\nbetook himself to agriculture.\u003c/p\u003e\r\n\u003cp\u003eThe Great Yü going to visit him, found him\r\nworking in the fields; whereupon he approached\r\nhumbly, saying, \"When Yao was emperor, you,\r\nSir, were a vassal; but when Yao handed over the\r\nempire to Shun, and Shun to me, you resigned\r\nyour fief and betook yourself to agriculture. May\r\nI enquire the reason of this?\"\u003c/p\u003e\r\n\u003cp\u003e\"When Yao ruled the empire,\" said Tzŭ Kao,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_143\"\u003e[143]\u003c/a\u003e\u003c/span\u003e\r\n\"the people exerted themselves without reward\r\nand behaved themselves without punishment.\r\nBut now you reward and punish them, and yet\r\nthey are not good. From this point virtue will\r\ndecline, the reign of force will begin, and the\r\ntroubles of after ages will date their rise. Away\r\nwith you! Do not interrupt my work.\" And he\r\nquietly went on ploughing as before.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe above episode is unmistakably spurious.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAt the beginning of the beginning, even Nothing\r\ndid not exist. Then came the period of the\r\nNameless.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"The Nameless,\" says the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e, ch. i,\r\n\"was the beginning of heaven and earth.\" See\r\nalso \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e, \u003cem\u003eante\u003c/em\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e came into existence, there was \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e,\r\nbut it was formless. When things got that by\r\nwhich they came into existence, it was called their\r\n\u003cem\u003evirtue\u003c/em\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eSc.\u003c/i\u003e that, by virtue of which they are what they are.\r\nSee p. \u003ca href=\"#Page_45\" class=\"pginternal\"\u003e45\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat which was formless, but divided,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eI.e.\u003c/i\u003e allotted.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethough without interstice,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eUnbroken in continuity.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewas called \u003cem\u003edestiny\u003c/em\u003e.\u003c/p\u003e\r\n\u003cp\u003eThen came the movement which gave life, and\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_144\"\u003e[144]\u003c/a\u003e\u003c/span\u003e\r\nthings produced in accordance with the principles\r\nof life had what is called \u003cem\u003eform\u003c/em\u003e. When form\r\nencloses the spiritual part, each with its own\r\ncharacteristics, that is its \u003cem\u003enature\u003c/em\u003e. By cultivating\r\nthis nature, we are carried back to virtue; and if\r\nthis is perfected, we become as all things were in\r\nthe beginning. We become unconditioned, and\r\nthe unconditioned is great. As birds join their\r\nbeaks in chirping,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eUnconsciously.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand beaks to chirp must be joined,—to be thus\r\njoined with the universe without being more conscious\r\nof it than an idiot, this is \u003cem\u003edivine virtue\u003c/em\u003e,\r\nthis is accordance with the eternal fitness of\r\nthings.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eConfucius asked Lao Tzŭ, saying, \"There are\r\npersons who cultivate \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e according to fixed rules\r\nof possible and impossible, fit and unfit, just as\r\nthe schoolmen speak of separating hardness from\r\nwhiteness as though these could be hung up on\r\ndifferent pegs.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_22\" class=\"pginternal\"\u003e22\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eCould such persons be termed sages?\"\u003c/p\u003e\r\n\u003cp\u003e\"That,\" replied Lao Tzŭ, \"is but the skill of\r\nthe handicraftsman, wearing out body and soul\r\nalike. The powers of the hunting-dog involve it\r\nin trouble;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is kept by man instead of being free.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_145\"\u003e[145]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003ethe cleverness of the monkey brings it down from\r\nthe mountain.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eInto the hands of man.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eCh\u0027iu, what I mean you cannot understand, neither\r\ncan you put it into words.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCh\u0027iu was the personal name of Confucius. It is\r\nnever uttered by the Confucianist, the term \"a\r\ncertain one\" being usually substituted. Neither is\r\nit ever written down, except with the omission of\r\nsome stroke, by which its form is changed.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThose who have a head and feet, but no mind nor\r\nears, are many. Those who have a body without\r\na body or appearance of one, and yet there they\r\nare,—are none. Movement and rest, life and\r\ndeath, rise and fall, are not at the beck and call of\r\nman. Cultivation of self is in his own hands.\r\nTo be unconscious of objective existences and of\r\nGod, this is to be unconscious of one\u0027s own personality.\r\nAnd he who is unconscious of his own\r\npersonality, combines in himself the human and\r\nthe divine.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChiang Lü Mien went to see Chi Ch\u0027ê,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTwo obscure personages.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand said, \"The Prince of Lu begged me to instruct\r\nhim, but I declined. However, he would take no\r\nrefusal, so I was obliged to do so. I don\u0027t know if\r\nI was correct in my doctrine or not. Please note\r\nwhat I said. I told him to be decorous and thrifty;\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_146\"\u003e[146]\u003c/a\u003e\u003c/span\u003e\r\nto advance the public-spirited and loyal, and to have\r\nno partialities. Then, I said, no one would venture\r\nto oppose him.\"\u003c/p\u003e\r\n\u003cp\u003eChi Ch\u0027ê sniggered and said, \"Your remarks on\r\nthe virtues of Princes may be compared with the\r\nmantis stretching out its feelers and trying to\r\nstop a carriage,—not likely to effect the object\r\nproposed.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_38\" class=\"pginternal\"\u003ech. iv\u003c/a\u003e, where the same figure is used.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBesides, he would be placing himself in the position\r\nof a man who builds a lofty tower and makes a display\r\nof his valuables where all his neighbours will\r\ncome and gaze at them.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAttracting people by means not in accordance with\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Alas! I fear I am but a fool,\" replied Chiang\r\nLü Mien. \"Nevertheless, I should be glad to be\r\ninstructed by you in the proper course to pursue.\"\u003c/p\u003e\r\n\u003cp\u003e\"The government of the perfect Sage,\" explained\r\nChi Ch\u0027ê, \"consists in influencing the hearts of the\r\npeople so as to cause them to complete their\r\neducation, to reform their manners, to subdue the\r\nrebel mind, and to exert themselves one and all for\r\nthe common good. This influence operates in\r\naccordance with the natural disposition of the\r\npeople, who are thus unconscious of its operation.\r\nHe who can so act has no need to humble himself\r\nbefore the teachings of Yao and Shun. He makes\r\nthe desires of the people coincident with virtue,\r\nand their hearts rest therein.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_147\"\u003e[147]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eWhen Tzŭ Kung\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_68\" class=\"pginternal\"\u003ech. vi\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewent south to the Ch\u0027u State on his way back to\r\nthe Chin State, he passed through Han-yin. There\r\nhe saw an old man engaged in making a ditch to\r\nconnect his vegetable garden with a well. He had\r\na pitcher in his hand, with which he was bringing\r\nup water and pouring it into the ditch,—great\r\nlabour with very little result.\u003c/p\u003e\r\n\u003cp\u003e\"If you had a machine here,\" cried Tzŭ Kung,\r\n\"in a day you could irrigate a hundred times your\r\npresent area. The labour required is trifling as\r\ncompared with the work done. Would you not\r\nlike to have one?\"\u003c/p\u003e\r\n\u003cp\u003e\"What is it?\" asked the gardener.\u003c/p\u003e\r\n\u003cp\u003e\"It is a contrivance made of wood,\" replied Tzŭ\r\nKung, \"heavy behind and light in front. It draws\r\nup water as you do with your hands, but in a constantly\r\noverflowing stream. It is called a well-sweep.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eStill used all over China.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThereupon the gardener flushed up and said, \"I\r\nhave heard from my teacher that those who have\r\ncunning implements are cunning in their dealings,\r\nand that those who are cunning in their dealings\r\nhave cunning in their hearts, and that those who\r\nhave cunning in their hearts cannot be pure and\r\nincorrupt, and that those who are not pure and\r\nincorrupt are restless in spirit, and that those who\r\nare restless in spirit are not fit vehicles for \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_148\"\u003e[148]\u003c/a\u003e\u003c/span\u003e\r\nIt is not that I do not know of these things. I\r\nshould be ashamed to use them.\"\u003c/p\u003e\r\n\u003cp\u003eAt this Tzŭ Kung was much abashed, and said\r\nnothing. Then the gardener asked him who he\r\nwas, to which Tzŭ Kung replied that he was a\r\ndisciple of Confucius.\u003c/p\u003e\r\n\u003cp\u003e\"Are you not one who extends his learning with\r\na view to being a Sage; who talks big in order to\r\nput himself above the rest of mankind; who plays\r\nin a key to which no one can sing so as to spread\r\nhis reputation abroad? Rather become unconscious\r\nof self and shake off the trammels of the\r\nflesh,—and you will be near. But if you cannot\r\ngovern your own self, what leisure have you for\r\ngoverning the empire? Begone! Do not interrupt\r\nmy work.\"\u003c/p\u003e\r\n\u003cp\u003eTzŭ Kung changed colour and slunk away, being\r\nnot at all pleased with this rebuff; and it was not\r\nbefore he had travelled some thirty \u003ci lang=\"zh\"\u003eli\u003c/i\u003e that he\r\nrecovered his usual appearance.\u003c/p\u003e\r\n\u003cp\u003e\"What did the man we met do,\" asked a disciple,\r\n\"that you should change colour and not\r\nrecover for such a long time?\"\u003c/p\u003e\r\n\u003cp\u003e\"I used to think there was only one man in all\r\nthe world,\" replied Tzŭ Kung.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning Confucius.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"I did not know that there was also this man.\r\nI have heard the Master say that the test of a\r\nscheme is its practicability, and that success\r\nmust be certain. The minimum of effort with\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_149\"\u003e[149]\u003c/a\u003e\u003c/span\u003e\r\nthe maximum of success,—such is the way of the\r\nSage.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe absurdity of attributing such doctrines to Confucius\r\nwill be apparent to every student of the Sage\u0027s\r\nremains.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Not so this manner of man. Aiming at \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\r\nhe perfects his virtue. By perfecting his virtue\r\nhe perfects his body, and by perfecting his body\r\nhe perfects his spiritual part. And the perfection\r\nof the spiritual part is the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the Sage.\r\nComing into life he is as one of the people, knowing\r\nnot whither he is bound. How complete is his\r\npurity? Success, profit, skill,—these have no place\r\nin his heart. Such a man, if he does not will it, he\r\ndoes not stir; if he does not wish it, he does not\r\nact. If all the world praises him, he does not\r\nheed. If all the world blames him, he does not\r\nrepine.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eReminding us of the philosopher Yung of \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ech. i\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe praise and the blame of the world neither\r\nadvantage him nor otherwise. He may be called a\r\nman of perfect virtue. As for me, I am but a mere\r\ncreature of impulse.\"\u003c/p\u003e\r\n\u003cp\u003eSo he went back to Lu to tell Confucius. But\r\nConfucius said, \"That fellow pretends to a knowledge\r\nof the science of the ante-mundane. He\r\nknows something, but not much. His government\r\nis of the internal, not of the external. What is\r\nthere wonderful in a man by clearness of intelligence\r\nbecoming pure, by inaction reverting to his\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_150\"\u003e[150]\u003c/a\u003e\u003c/span\u003e\r\noriginal integrity, and with his nature and his\r\nspiritual part wrapped up in a body, passing\r\nthrough this common world of ours? Besides, to\r\nyou and to me the science of the ante-mundane is\r\nnot worth knowing.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is only the present which concerns man.\u003c/p\u003e\r\n\u003cp\u003eThis last is an utterance which might well have\r\nfallen from the lips of Confucius. But the whole\r\nepisode is clearly an interpolation of later times.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eAs Chun Mang was starting eastwards to the\r\nocean, he fell in with Yüan Fêng on the shore of\r\nthe eastern sea.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese names are probably allegorical, but it is\r\ndifficult to say in exactly what sense.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Whither bound?\" cried the latter.\u003c/p\u003e\r\n\u003cp\u003e\"I am going to the ocean,\" replied Chun Mang.\u003c/p\u003e\r\n\u003cp\u003e\"What are you going to do there?\" asked Yüan\r\nFêng.\u003c/p\u003e\r\n\u003cp\u003e\"The ocean,\" said Chun Mang, \"is a thing you\r\ncannot fill by pouring in, nor empty by taking out.\r\nI am simply on a trip.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eYou cannot \u003cem\u003edo\u003c/em\u003e anything to the infinite.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"But surely you have intentions with regard to\r\nthe straight-browed people?… Come, tell me\r\nhow the Sage governs.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe straight-browed, \u003ci\u003elit.\u003c/i\u003e horizontal-eyed, people,\r\nare said by one commentator to have been \"savages.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Oh, the government of the Sage,\" answered\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_151\"\u003e[151]\u003c/a\u003e\u003c/span\u003e\r\nChun Mang. \"The officials confine themselves\r\nto their functions. Ability is secure of employment.\r\nThe voice of the people is heard, and action\r\nis taken accordingly. Men\u0027s words and deeds are\r\ntheir own affairs, and so the empire is at peace. A\r\nbeck or a call, and the people flock together from\r\nall sides. This is how the Sage governs.\"\u003c/p\u003e\r\n\u003cp\u003e\"Tell me about the man of perfect virtue,\" said\r\nYüan Fêng.\u003c/p\u003e\r\n\u003cp\u003e\"The man of perfect virtue,\" replied Chun\r\nMang, \"in repose has no thoughts, in action no\r\nanxiety. He recognises no right, nor wrong, nor\r\ngood, nor bad. Within the Four Seas, when all\r\nprofit—that is his pleasure; when all share—that\r\nis his repose. Men cling to him as children who\r\nhave lost their mothers; they rally round him as\r\nwayfarers who have missed their road. He has\r\nwealth and to spare, but he knows not whence it\r\ncomes. He has food and drink more than sufficient,\r\nbut knows not who provides it. Such is a\r\nman of virtue.\"\u003c/p\u003e\r\n\u003cp\u003e\"And now,\" said Yüan Fêng, \"tell me about\r\nthe divine man.\"\u003c/p\u003e\r\n\u003cp\u003e\"The divine man,\" replied Chun Mang, \"rides\r\nupon the glory of the sky where his form can no\r\nlonger be discerned. This is called absorption into\r\nlight. He fulfils his destiny. He acts in accordance\r\nwith his nature. He is at one with God and\r\nman. For him all affairs cease to exist, and all\r\nthings revert to their original state. This is called\r\nenvelopment in darkness.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_152\"\u003e[152]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eMên Wu Kuei and Ch\u0027ih Chang Man Chi were\r\nlooking at Wu Wang\u0027s troops.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe famous founder of the Chou dynasty, \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e\r\n1169-1116.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"He is not equal to the Great Yü,\" said the\r\nlatter; and consequently \"we are involved in all\r\nthese troubles.\"\u003c/p\u003e\r\n\u003cp\u003e\"May I ask,\" replied Mên Wu Kuei, \"if the\r\nempire was under proper government when the\r\nGreat Yü began to govern it, or had he first to\r\nquell disorder and then to proceed to government?\"\u003c/p\u003e\r\n\u003cp\u003e\"If the empire had all been under proper government,\"\r\nsaid the other, \"what would there have been\r\nfor the Great Yü to do? He was as ointment to a\r\nsore. Only bald men use wigs; only sick people\r\nwant doctors. And the Sage blushes when a filial\r\nson, with anxious look, administers medicine to\r\ncure his loving father.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBecause to need drugs, the father must first have\r\nbeen sick; and this, from a Chinese point of view,\r\nis clearly the fault of the son.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"In the Golden Age, good men were not appreciated;\r\nability was not conspicuous. Rulers were\r\nmere beacons, while the people were free as the\r\nwild deer. They were upright without being\r\nconscious of duty to their neighbours. They loved\r\none another without being conscious of charity.\r\nThey were true without being conscious of loyalty.\r\nThey were honest without being conscious of good\r\nfaith. They acted freely in all things without\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_153\"\u003e[153]\u003c/a\u003e\u003c/span\u003e\r\nrecognising obligations to any one. Thus, their\r\ndeeds left no trace; their affairs were not handed\r\ndown to posterity.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eRousseau, in \u003ccite\u003eDu Contrat Social\u003c/cite\u003e, thus describes\r\nsociety as it would be if every man was a true\r\nChristian:—\"Chacun remplirait son devoir; le peuple\r\nserait soumis aux lois, les chefs seraient justes et\r\nmodérés, les magistrats intègres, incorruptibles, les\r\nsoldats mépriseraient la mort, il n\u0027y aurait ni vanité\r\nni luxe.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"A filial son does not humour his parents. A\r\nloyal minister does not flatter his prince. This is\r\nthe acme of filial piety and loyalty. To assent to\r\nwhatever a parent or a prince says, and to praise\r\nwhatever a parent or a prince does, this is what the\r\nworld calls unfilial and disloyal conduct, though\r\napparently unaware that the principle is of universal\r\napplication. For though a man assents to\r\nwhatever the world says, and praises whatever the\r\nworld does, he is not dubbed a toady; from which\r\none might infer that the world is severer than a\r\nfather and more to be respected than a prince!\u003c/p\u003e\r\n\u003cp\u003e\"If you tell a man he is a wheedler, he will not\r\nlike it. If you tell him he is a flatterer, he will be\r\nangry. Yet he is everlastingly both. But all such\r\nsham and pretence is what the world likes, and\r\nconsequently people do not punish each other for\r\ndoing what they do themselves. For a man to\r\narrange his dress, or make a display, or suit his\r\nexpression so as to get into the good graces of the\r\nworld, and yet not to call himself a flatterer; to\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_154\"\u003e[154]\u003c/a\u003e\u003c/span\u003e\r\nidentify himself in every way with the yeas and\r\nnays of his fellows, and yet not call himself one of\r\nthem;—this is the height of folly.\u003c/p\u003e\r\n\u003cp\u003e\"A man who knows that he is a fool is not a\r\ngreat fool. A man who knows his error is not\r\ngreatly in error. Great error can never be shaken\r\noff; a great fool never becomes clear-headed. If\r\nthree men are travelling and one man makes a\r\nmistake, they may still arrive at their destination,\r\nerror being in the minority. But if two of them\r\nmake a mistake, then they will not succeed, error\r\nbeing in the majority. And now, as all the world\r\nis in error, I, though I know the true path, am\r\nalas! unable to guide.\u003c/p\u003e\r\n\u003cp\u003e\"Grand music does not appeal to vulgar ears.\r\nGive them the \u003cem\u003eChê-yang\u003c/em\u003e or the \u003cem\u003eHuang-hua\u003c/em\u003e,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe \"Not for Joseph\" and \"Sally Come Up\" of\r\nancient China.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand they will roar with laughter. And likewise\r\ngreat truths do not take hold of the hearts of the\r\nmasses. And great truths not finding utterance,\r\ncommon-places carry the day. Two earthen instruments\r\nwill drown the sound of one metal one;\r\nand the result will not be melodious.\u003c/p\u003e\r\n\u003cp\u003e\"And now, as all the world is in error, I, though\r\nI know the true path,—how shall I guide? If I\r\nknow that I cannot succeed and yet try to force\r\nsuccess, this would be but another source of error.\r\nBetter, then, to desist and strive no more. But if\r\nI strive not, who will?\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_155\"\u003e[155]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"An ugly man who has a son born to him in the\r\nmiddle of the night will hurry up with a light, in\r\ndread lest the child should be like himself.\u003c/p\u003e\r\n\u003cp\u003e\"An old tree is cut down to make sacrificial\r\nvessels, which are then ornamented with colour.\r\nThe stump remains in a ditch. The sacrificial\r\nvessels and the stump in the ditch are very differently\r\ntreated as regards honour and dishonour;\r\nequally, as far as destruction of the woods original\r\nnature is concerned. Similarly, the acts of Robber\r\nChê and of Tsêng and Shih are very different; but\r\nthe loss of original nature is in each case the same.\u003c/p\u003e\r\n\u003cp\u003e\"The causes of this loss are five in number;\r\nviz.—The five colours confuse the eye, and the eyes\r\nfail to see clearly. The five sounds confuse the\r\near, and the ear fails to hear accurately. The five\r\nscents confuse the nose, and obstruct the sense of\r\nsmell. The five tastes cloy the palate, and vitiate\r\nthe sense of taste. Finally, likes and dislikes cloud\r\nthe understanding, and cause dispersion of the\r\noriginal nature.\u003c/p\u003e\r\n\u003cp\u003e\"These five are the banes of life; yet Yang and\r\nMih regarded them as the \u003ci lang=\"la\"\u003esummum bonum\u003c/i\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs attainment of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. For Yang Chu and Mih\r\nTzu, see chs. \u003ca href=\"#Page_12\" class=\"pginternal\"\u003eii\u003c/a\u003e and \u003ca href=\"#Page_99\" class=\"pginternal\"\u003eviii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThey are not my \u003ci lang=\"la\"\u003esummum bonum\u003c/i\u003e. For if men\r\nwho are thus fettered can be said to have attained\r\nthe \u003ci lang=\"la\"\u003esummum bonum\u003c/i\u003e, then pigeons and owls in a\r\ncage may also be said to have attained the \u003ci lang=\"la\"\u003esummum\r\nbonum\u003c/i\u003e!\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_156\"\u003e[156]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Besides, to stuff one\u0027s inside with likes and\r\ndislikes and sounds and colours; to encompass\r\none\u0027s outside with fur caps, feather hats, the carrying\r\nof tablets, or girding of sashes—full of rubbish\r\ninside while swathed in magnificence without—and\r\nstill to talk of having attained the \u003ci lang=\"la\"\u003esummum\r\nbonum\u003c/i\u003e;—then the prisoner with arms tied behind\r\nhim and fingers in the squeezer, the tiger or the\r\nleopard which has just been put in a cage, may\r\njustly consider that they too have attained the\r\n\u003ci lang=\"la\"\u003esummum bonum\u003c/i\u003e!\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"L\u0027homme,\" says Rousseau (\u003ci\u003eop. cit.\u003c/i\u003e), \"est né libre,\r\net partout il est dans les fers.\"\u003c/p\u003e\r\n\u003cp\u003eThis chapter, as it stands, is clearly not from the\r\nhand of Chuang Tzŭ. One critic justly points out the\r\nwant of logical sequence in arrangement of argument\r\nand illustrations. Another, while admitting general\r\nrefinement of style, calls attention to a superficiality\r\nof thought noticeable in certain portions. \"Yet only\r\nthose,\" he adds, \"who eat and sleep with their\r\nChuang Tzŭs would be able to detect this.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_157\"\u003e[157]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XIII.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eThe Tao of God.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is repose—Repose the secret of the universe—Cultivation\r\nof essentials—Neglect of accidentals—The sequence of\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e—Spontaneity of true virtue—\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is unconditioned—\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\ncannot be conveyed—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eThe\u003c/span\u003e \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of \u003cspan class=\"smcap\"\u003eGod\u003c/span\u003e operates ceaselessly; and all\r\nthings are produced. The \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the sovereign\r\noperates ceaselessly; and the empire rallies around\r\nhim. The \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the Sage operates ceaselessly;\r\nand all within the limit of surrounding ocean acknowledge\r\nhis sway. He who apprehends God, who\r\nis in relation with the Sage, and who recognises the\r\nradiating virtue of the sovereign,—his actions will\r\nbe to him unconscious, the actions of repose.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWith him all will be inaction, by which all things\r\nwill be accomplished.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe repose of the Sage is not what the world calls\r\nrepose. His repose is the result of his mental attitude.\r\nAll creation could not disturb his equilibrium:\r\nhence his repose.\u003c/p\u003e\r\n\u003cp\u003eWhen water is still, it is like a mirror, reflecting\r\nthe beard and the eyebrows. It gives the accuracy\r\nof the water-level, and the philosopher makes it his\r\nmodel. And if water thus derives lucidity from\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_158\"\u003e[158]\u003c/a\u003e\u003c/span\u003e\r\nstillness, how much more the faculties of the mind?\r\nThe mind of the Sage being in repose becomes\r\nthe mirror of the universe, the speculum of all\r\ncreation.\u003c/p\u003e\r\n\u003cp\u003eRepose, tranquillity, stillness, inaction,—these\r\nwere the levels of the universe, the ultimate perfection\r\nof \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn the early days of Time, ere matter had assumed\r\nshape, it was by such levels that the spiritual was\r\nadjusted.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTherefore wise rulers and Sages rest therein.\r\nResting therein they reach the unconditioned,\r\nfrom which springs the conditioned; and with\r\nthe conditioned comes order.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning those laws which are inseparable from\r\nconcrete existences.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAgain, from the unconditioned comes repose, and\r\nfrom repose comes movement,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhen once inner repose has been established, outer\r\nmovement results as a matter of necessity, without\r\ninjury to the organism.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand from movement comes attainment. Further,\r\nfrom repose comes inaction, and from inaction comes\r\npotentiality of action.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhen inaction has been achieved, action results\r\nspontaneously and unconsciously to the organism.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd inaction is happiness; and where there is\r\nhappiness no cares can abide, and life is long.\u003c/p\u003e\r\n\u003cp\u003eRepose, tranquillity, stillness, inaction,—these\r\nwere the source of all things. Due perception of\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_159\"\u003e[159]\u003c/a\u003e\u003c/span\u003e\r\nthis was the secret of Yao\u0027s success as a ruler, and\r\nof Shun\u0027s success as his minister. Due perception\r\nof this constitutes the virtue of sovereigns on the\r\nthrone, the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the inspired Sage and of the\r\nuncrowned King below. Keep to this in retirement,\r\nand the lettered denizens of sea and dale will\r\nrecognise your power. Keep to this when coming\r\nforward to pacify a troubled world, and your merit\r\nshall be great and your name illustrious, and the\r\nempire united into one. In your repose you will be\r\nwise; in your movements, powerful. By inaction\r\nyou will gain honour; and by confining yourself to\r\nthe pure and simple, you will hinder the whole\r\nworld from struggling with you for show.\u003c/p\u003e\r\n\u003cp\u003eTo fully apprehend the scheme of the universe,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eLit.\u003c/i\u003e: \"the virtue of heaven and earth,\" meaning\r\ntheir inaction by which all things are brought to\r\nmaturity.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethis is called the great secret of being in accord with\r\n\u003cspan class=\"smcap\"\u003eGod\u003c/span\u003e, whereby the empire is so administered that\r\nthe result is accord with man. To be in accord\r\nwith man is human happiness; to be in accord with\r\nGod is the happiness of God.\u003c/p\u003e\r\n\u003cp\u003eChuang Tzŭ said, \"O my exemplar! Thou who\r\ndestroyest all things, and dost not account it cruelty;\r\nthou who benefitest all time, and dost not account\r\nit charity; thou who art older than antiquity and\r\ndost not account it age; thou who supportest the\r\nuniverse, shaping the many forms therein, and\r\ndost not account it skill;—this is the happiness of\r\nGod!\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_160\"\u003e[160]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eTherefore it has been said, \"Those who enjoy\r\nthe happiness of God, when born into the world,\r\nare but fulfilling their divine functions; when they\r\ndie, they do but undergo a physical change. In\r\nrepose, they exert the influence of the Negative; in\r\nmotion, they wield the power of the Positive.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ci\u003eante\u003c/i\u003e, chs. \u003ca href=\"#Page_68\" class=\"pginternal\"\u003evi\u003c/a\u003e and \u003ca href=\"#Page_119\" class=\"pginternal\"\u003exi\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThus, those who enjoy the happiness of God\r\nhave no grievance against God, no grudge against\r\nman. Nothing material injures them; nothing\r\nspiritual punishes them. Accordingly it has been\r\nsaid, \"Their motion is that of heaven;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOne of ceaseless revolution, without beginning or\r\nend.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003etheir repose is that of earth. Mental equilibrium\r\ngives them the empire of the world. Evil spirits\r\ndo not harass them without; demons do not trouble\r\nthem within. Mental equilibrium gives them sovereignty\r\nover all creation.\" Which signifies that in\r\nrepose to extend to the whole universe and to be in\r\nrelation with all creation,—this is the happiness of\r\nGod. This enables the mind of the Sage to cherish\r\nthe whole empire.\u003c/p\u003e\r\n\u003cp\u003eFor the virtue of the wise ruler is modelled upon\r\nthe universe, is guided by \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, and is ever occupied\r\nin inaction. By inaction, he administers the empire,\r\nand has energy to spare; but by action he\r\nfinds his energy inadequate to the administration of\r\nthe empire. Therefore the men of old set great\r\nstore by inaction.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_161\"\u003e[161]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eBut if rulers practise inaction and the ruled also\r\npractise inaction, the ruled will equal the rulers,\r\nand will not be as their subjects. On the other\r\nhand, if the ruled practise action and rulers also\r\npractise action, rulers will assimilate themselves to\r\nthe ruled, and will not be as their masters.\r\nRulers must practise inaction in order to administer\r\nthe empire. The ruled must practise action in\r\norder to subserve the interests of the empire. This\r\nis an unchangeable law.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAnd one over which the commentators have exhausted\r\nnot a little wit. At the end of the chapter,\r\nthe reader will be able to draw his own conclusions.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThus, the men of old, although their knowledge\r\ndid not extend throughout the universe, were not\r\ntroubled in mind. Although their intellectual\r\npowers beautified all creation, they did not rejoice.\r\nAlthough their abilities exhausted all things within\r\nthe limits of ocean, they did not act.\u003c/p\u003e\r\n\u003cp\u003eHeaven has no parturitions, yet all things are\r\nevolved. Earth knows no increment, yet all things\r\nare nourished. The wise ruler practises inaction,\r\nand the empire applauds him. Therefore it has\r\nbeen said, \"There is nothing more mysterious\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn its action.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethan heaven, nothing richer than earth, nothing\r\ngreater than the wise ruler.\" Wherefore also it has\r\nbeen said, \"The virtue of the wise ruler makes him\r\nthe peer of heaven and earth.\" Charioted upon the\r\nuniverse, with all creation for his team, he passes\r\nalong the highway of mortality.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_162\"\u003e[162]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThe essential is in the ruler; the accidental in\r\nthe ruled.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eLit.\u003c/i\u003e the \"root,\" and the \"tip\" of the branch,\r\nrespectively.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe \u003ci lang=\"la\"\u003eultima ratio\u003c/i\u003e lies with the prince; representation\r\nis the duty of the minister.\u003c/p\u003e\r\n\u003cp\u003eAppeal to arms is the lowest form of virtue.\r\nRewards and punishments are the lowest form of\r\neducation. Ceremonies and laws are the lowest\r\nform of government. Music and fine clothes are\r\nthe lowest form of happiness. Weeping and\r\nmourning are the lowest form of grief. These five\r\nshould follow the movements of the mind.\u003c/p\u003e\r\n\u003cp\u003eThe ancients indeed cultivated the study of accidentals,\r\nbut they did not allow it to precede that\r\nof essentials. The prince precedes, the minister\r\nfollows. The father precedes, the son follows. The\r\nelder brother precedes, the younger follows. Seniors\r\nprecede, juniors follow. Men precede, women\r\nfollow. Husbands precede, wives follow. Distinctions\r\nof rank and precedence are part of the scheme\r\nof the universe, and the Sage adopts them accordingly.\r\nIn point of spirituality, heaven is honourable,\r\nearth is lowly. Spring and summer precede autumn\r\nand winter: such is the order of the seasons. In\r\nthe constant production of all things, there are\r\nphases of existence. There are the extremes of\r\nmaturity and decay, the perpetual tide of change.\r\nAnd if heaven and earth, divinest of all, admit of\r\nrank and precedence, how much more man?\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_163\"\u003e[163]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eIn the ancestral temple, parents rank before all;\r\nat court, the most honourable; in the village, the\r\nelders; in matters to be accomplished, the most\r\ntrustworthy. Such is the order which appertains\r\nto \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. He who in considering \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e disregards\r\nthis order, thereby disregards \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e; and he who in\r\nconsidering \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e disregards \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,—whence will he\r\nsecure \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e?\u003c/p\u003e\r\n\u003cp\u003eTherefore, those of old who apprehended \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\r\nfirst apprehended God. \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e came next, and then\r\ncharity and duty to one\u0027s neighbour, and then the\r\nfunctions of public life, and then forms and names,\r\nand then employment according to capacity, and\r\nthen distinctions of good and bad, and then discrimination\r\nbetween right and wrong, and then\r\nrewards and punishments. Thus wise men and\r\nfools met with their dues; the exalted and the\r\nhumble occupied their proper places. And the\r\nvirtuous and the worthless being each guided by\r\ntheir own natural instincts, it was necessary to distinguish\r\ncapabilities, and to adopt a corresponding\r\nnomenclature, in order to serve the ruler, nourish\r\nthe ruled, administer things generally, and elevate\r\nself. Where knowledge and plans are of no avail,\r\none must fall back upon the natural. This is perfect\r\npeace, the acme of good government. Therefore it\r\nhas been written, \"Wherever there is form, there\r\nis also its name.\" Forms and names indeed\r\nthe ancients had, but did not give precedence to\r\nthem.\u003c/p\u003e\r\n\u003cp\u003eThus, those of old who considered \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, passed\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_164\"\u003e[164]\u003c/a\u003e\u003c/span\u003e\r\nthrough five phases before forms and names were\r\nreached, and nine before rewards and punishments\r\ncould be discussed.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs given in the preceding paragraph.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTo rise \u003ci lang=\"la\"\u003eper saltum\u003c/i\u003e to forms and names is to be\r\nignorant of their source; to rise \u003ci lang=\"la\"\u003eper saltum\u003c/i\u003e to\r\nrewards and punishments is to be ignorant of their\r\nbeginning. Those who invert the process of discussing\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, arguing in a directly contrary sense,\r\nare rather to be governed by others than able to\r\ngovern others themselves.\u003c/p\u003e\r\n\u003cp\u003eTo rise \u003ci lang=\"la\"\u003eper saltum\u003c/i\u003e to forms and names and\r\nrewards and punishments, this is to understand the\r\ninstrumental part of government, but not to understand\r\nthe great principle of government.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich is \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThis is to be of use in the administration of the\r\nempire, but not to be able to administer the empire.\r\nThis is to be a sciolist, a man of narrow\r\nviews.\u003c/p\u003e\r\n\u003cp\u003eCeremonies and laws were indeed cultivated by\r\nthe ancients; but they were employed in the service\r\nof the rulers by the ruled. Rulers did not employ\r\nthem as a means of nourishing the ruled.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFrom the beginning of this chapter, the argument\r\nhas been eminently unsatisfactory.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOf old, Shun asked Yao, saying, \"How does\r\nyour Majesty employ your faculties?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_165\"\u003e[165]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"I am not arrogant towards the defenceless,\"\r\nreplied Yao. \"I do not neglect the poor. I grieve\r\nfor those who die. I pity the orphan. I sympathise\r\nwith the widow. Beyond this, nothing.\"\u003c/p\u003e\r\n\u003cp\u003e\"Good indeed!\" cried Shun, \"but yet not\r\ngreat.\"\u003c/p\u003e\r\n\u003cp\u003e\"How so?\" inquired Yao.\u003c/p\u003e\r\n\u003cp\u003e\"Be passive,\" said Shun, \"like the virtue of\r\nGod. The sun and moon shine; the four seasons\r\nrevolve; day and night alternate; clouds come and\r\nrain falls.\"\u003c/p\u003e\r\n\u003cp\u003e\"Alas!\" cried Yao, \"what a muddle I have been\r\nmaking. You are in accord with God; I am in\r\naccord with man.\"\u003c/p\u003e\r\n\u003cp\u003eOf old, heaven and earth were considered great;\r\nand the Yellow Emperor and Yao and Shun all\r\nthought them perfection. Consequently, what did\r\nthose do who ruled the empire of old? They did\r\nwhat heaven and earth do; no more.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Confucius was going west to place his\r\nworks in the Imperial library of the House of\r\nChou, Tzŭ Lu\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe most popular of all the disciples of Confucius.\r\nIn the striking words of Mr. Watters, \"He was\r\nequally ready to argue, fight, be silent, pray for his\r\nmaster, and die with him. So it is very unfair in\r\nDr. Legge to call him \u003cem\u003ea kind of\u003c/em\u003e Peter, meaning of\r\ncourse Simon Peter, a man who lacked faith, courage,\r\nand fidelity, and who moreover cursed and swore.\"—\u003ccite\u003eGuide\r\nto the Tablets in a Confucian Temple.\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ecounselled him, saying, \"I have heard that a\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_166\"\u003e[166]\u003c/a\u003e\u003c/span\u003e\r\ncertain librarian of the Chêng department, by\r\nname Lao Tan,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOr, as usually named in this work, Lao Tzŭ.\r\n\"Chêng\" appears to have been merely a distinctive\r\nname.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehas resigned and retired into private life. Now as\r\nyou, Sir, wish to deposit your works, it would be\r\nadvisable to go and interview him.\"\u003c/p\u003e\r\n\u003cp\u003e\"Certainly,\" said Confucius; and he thereupon\r\nwent to see Lao Tzŭ. The latter would not hear\r\nof the proposal; so Confucius began to expound\r\nthe doctrines of his twelve canons, in order to\r\nconvince Lao Tzŭ.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese twelve have been variously enumerated as\r\n(1) the \u003ccite\u003eBook of Changes\u003c/cite\u003e, Parts i and ii, with the\r\nten \u003cem\u003eWings\u003c/em\u003e. (2) The twelve Dukes of the \u003cem\u003eSpring\r\nand Autumn\u003c/em\u003e, etc.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"This is all nonsense,\" cried Lao Tzŭ, interrupting\r\nhim. \"Tell me what are your criteria.\"\u003c/p\u003e\r\n\u003cp\u003e\"Charity,\" replied Confucius, \"and duty towards\r\none\u0027s neighbour.\"\u003c/p\u003e\r\n\u003cp\u003e\"Tell me, please,\" asked Lao Tzŭ, \"are these\r\npart of man\u0027s original nature?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe question of an innate moral sense early occupied\r\nthe attention of Chinese thinkers.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"They are,\" answered Confucius. \"Without\r\ncharity, the superior man could not become what\r\nhe is. Without duty to one\u0027s neighbour, he would\r\nbe of no effect. These two belong to the original\r\nnature of a pure man. What further would you\r\nhave?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_167\"\u003e[167]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Tell me,\" said Lao Tzŭ, \"in what consist\r\ncharity and duty to one\u0027s neighbour?\"\u003c/p\u003e\r\n\u003cp\u003e\"They consist,\" answered Confucius, \"in a\r\ncapacity for rejoicing in all things; in universal\r\nlove, without the element of self. These are the\r\ncharacteristics of charity and duty to one\u0027s neighbour.\"\u003c/p\u003e\r\n\u003cp\u003e\"What stuff!\" cried Lao Tzŭ. \"Does not\r\nuniversal love contradict itself?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIf every one loves every one, there can be no such\r\nthing as love, just as absolute altruism only achieves\r\nthe same result as absolute egoism.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIs not your elimination of self a positive manifestation\r\nof self?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOn the \"Don\u0027t nail his ear to the pump\" principle.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSir, if you would cause the empire not to lose its\r\nsource of nourishment,—there is the universe, its\r\nregularity is unceasing; there are the sun and\r\nmoon, their brightness is unceasing; there are the\r\nstars, their groupings never change; there are\r\nbirds and beasts, they flock together without varying;\r\nthere are trees and shrubs, they grow upwards\r\nwithout exception, Be like these; follow\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e; and you will be perfect. Why then these\r\nvain struggles after charity and duty to one\u0027s\r\nneighbour, as though beating a drum in search of\r\na fugitive. Alas! Sir, you have brought much\r\nconfusion into the mind of man.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe drum similitude occurs again in \u003ca href=\"#Page_173\" class=\"pginternal\"\u003ech. xiv\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_168\"\u003e[168]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eShih Ch\u0027êng Ch\u0027i\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf whom nothing is known.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003evisited Lao Tzŭ, and addressed him, saying,\r\n\"Having heard, Sir, that you were a Sage, I put\r\naside all thought of distance to come and visit\r\nyou. Travelling many stages, the soles of my feet\r\nthickened, but I did not venture to rest. And now\r\nI see you are not a Sage. While rats feasted off\r\nyour leavings, you turned your sister out of doors.\r\nThis is not charity. Though you have no lack of\r\nfood, raw and cooked, you are stingy beyond all\r\nbounds.\"\u003c/p\u003e\r\n\u003cp\u003eAt this Lao Tzŭ was silent and made no reply;\r\nand the next day Shih Ch\u0027êng Ch\u0027i came again and\r\nsaid, \"Before, I was rude to you; now, I am sorry.\r\nHow is this?\"\u003c/p\u003e\r\n\u003cp\u003e\"I have no pretension,\" replied Lao Tzŭ, \"to be\r\npossessed of cunning knowledge nor of divine\r\nwisdom. Had you yesterday called me an ox, I\r\nshould have considered myself an ox. Had you\r\ncalled me a horse, I should have considered myself\r\na horse.\u003c/p\u003e\r\n\u003cp\u003e\"For if men class you in accordance with truth,\r\nand you reject the classification, you only double\r\nthe reproach. My humility is natural humility.\r\nIt is not humility for humility\u0027s sake.\"\u003c/p\u003e\r\n\u003cp\u003eShih Ch\u0027êng Ch\u0027i moved respectfully away.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWithout allowing his shadow to fall on Lao Tzŭ.\r\nBringing one foot up to the other only. Not\r\nventuring to let it pass as in ordinary walking.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_169\"\u003e[169]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThen he advanced again, also respectfully, and\r\nsaid, \"May I ask you about personal cultivation?\"\u003c/p\u003e\r\n\u003cp\u003eLao Tzŭ said, \"Your countenance is a strange\r\none. Your eyes protrude. Your jaws are heavy.\r\nYour lips are parted. Your demeanour is self-satisfied.\r\nYou look like a man on a tethered\r\nhorse.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHis body there, his mind elsewhere.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYou are too confident. You are too hasty. You\r\nthink too much of your own powers. Such men are\r\nnot trusted. Those who are found on the wrong\r\nside of a boundary line are called thieves.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eLao Tzŭ said, \"\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is not too small for the\r\ngreatest, nor too great for the smallest. Thus all\r\nthings are embosomed therein; wide indeed its\r\nboundless capacity, unfathomable its depth.\u003c/p\u003e\r\n\u003cp\u003e\"Form, and virtue, and charity, and duty to\r\none\u0027s neighbour, these are the accidentals of the\r\nspiritual. Except he be a perfect man, who shall\r\ndetermine their place? The world of the perfect\r\nman, is not that vast? And yet it is not able to\r\ninvolve him in trouble. All struggle for power,\r\nbut he does not join. Though discovering nothing\r\nfalse, he is not tempted astray. In spite of the\r\nutmost genuineness, he still confines himself to\r\nessentials.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo the root, not to the branch.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"He thus places himself outside the universe,\r\nbeyond all creation, where his soul is free from\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_170\"\u003e[170]\u003c/a\u003e\u003c/span\u003e\r\ncare. Apprehending \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, he is in accord with\r\nvirtue. He leaves charity and duty to one\u0027s\r\nneighbour alone. He treats ceremonies and music\r\nas adventitious. And so the mind of the perfect\r\nman is at peace.\u003c/p\u003e\r\n\u003cp\u003e\"Books are what the world values as representing\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. But books are only words, and the valuable\r\npart of words is the thought therein contained.\r\nThat thought has a certain bias which cannot be\r\nconveyed in words, yet the world values words as\r\nbeing the essence of books. But though the world\r\nvalues them, they are not of value; as that sense\r\nin which the world values them is not the sense in\r\nwhich they are valuable.\u003c/p\u003e\r\n\u003cp\u003e\"That which can be seen with the eye is form\r\nand colour; that which can be heard with the ear\r\nis sound and noise. But alas! the people of this\r\ngeneration think that form, and colour, and sound,\r\nand noise, are means by which they can come to\r\nunderstand the essence of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. This is not so.\r\nAnd as those who know, do not speak, while those\r\nwho speak do not know, whence should the world\r\nderive its knowledge?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe first half of this last sentence has been pitchforked\r\n\u003ci lang=\"fr\"\u003eà propos de bottes\u003c/i\u003e into ch. lvi of the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e.\r\nSee \u003ccite\u003eThe Remains of Lao Tzŭ\u003c/cite\u003e, pp. 7\r\nand 38.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eDuke Huan.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe famous ruler of the Ch\u0027i State. Flourished\r\n7th century \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_171\"\u003e[171]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003ewas one day reading in his hall, when a wheelwright\r\nwho was working below,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBelow the covered dais, termed \"hall,\" which has\r\nan open frontage, in full view of which such work\r\nmight be carried on.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eflung down his hammer and chisel, and mounting\r\nthe steps said, \"What words may your Highness\r\nbe studying?\"\u003c/p\u003e\r\n\u003cp\u003e\"I am studying the words of the Sages,\" replied\r\nthe Duke.\u003c/p\u003e\r\n\u003cp\u003e\"Are the Sages alive?\" asked the wheelwright.\u003c/p\u003e\r\n\u003cp\u003e\"No,\" answered the Duke; \"they are dead.\"\u003c/p\u003e\r\n\u003cp\u003e\"Then the words your Highness is studying,\"\r\nrejoined the wheelwright, \"are only the dregs of\r\nthe ancients.\"\u003c/p\u003e\r\n\u003cp\u003e\"What do you mean, sirrah!\" cried the Duke,\r\n\"by interfering with what I read? Explain yourself,\r\nor you shall die.\"\u003c/p\u003e\r\n\u003cp\u003e\"Let me take an illustration,\" said the wheelwright,\r\n\"from my own trade. In making a wheel,\r\nif you work too slowly, you can\u0027t make it firm; if\r\nyou work too fast, the spokes won\u0027t fit in. You\r\nmust go neither too slowly nor too fast. There\r\nmust be co-ordination of mind and hand. Words\r\ncannot explain what it is, but there is some mysterious\r\nart herein. I cannot teach it to my son;\r\nnor can he learn it from me. Consequently,\r\nthough seventy years of age, I am still making\r\nwheels in my old age. If the ancients, together\r\nwith what they could not impart, are dead and\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_172\"\u003e[172]\u003c/a\u003e\u003c/span\u003e\r\ngone, then what your Highness is studying must\r\nbe the dregs.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis episode of the wheelwright is to be found in\r\nthe works of Huai Nan Tzŭ, of the 2nd century \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e\r\nHe used it to illustrate the opening words of the\r\n\u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e; and in \u003ccite\u003eThe Remains of Lao Tzŭ\u003c/cite\u003e,\r\np. 6, it is stated that he stole it from Chuang Tzŭ\r\nwithout acknowledgment.\u003c/p\u003e\r\n\u003cp\u003eWhen that statement was made I had not come to\r\nthe conclusion, now forced upon me, that the above\r\nchapter is not from the hand of Chuang Tzŭ. As\r\none critic remarks, the style is generally admirable;\r\nbut it is not the style of Chuang Tzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_173\"\u003e[173]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XIV.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eThe Circling Sky.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—The Ultimate Cause—Integrity of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e—Music and \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e—Failure\r\nof Confucianism—Confucius and Lao Tzŭ—Confucius\r\nattains to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e[This chapter is supplementary to \u003ca href=\"#Page_56\" class=\"pginternal\"\u003ech. v\u003c/a\u003e.]\u003c/p\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003e\"The\u003c/span\u003e sky turns round; the earth stands still;\r\nsun and moon pursue one another. Who\r\ncauses this? Who directs this? Who has leisure\r\nenough to see that such movements continue?\u003c/p\u003e\r\n\u003cp\u003e\"Some think there is a mechanical arrangement\r\nwhich makes these bodies move as they do.\r\nOthers think that they revolve without being able\r\nto stop.\u003c/p\u003e\r\n\u003cp\u003e\"The clouds cause rain; rain causes clouds.\r\nWhose kindly bounty is this? Who has leisure\r\nenough to see that such, result is achieved?\u003c/p\u003e\r\n\u003cp\u003e\"Wind comes from the north. It blows now\r\neast, now west; and now it whirls aloft. Who\r\npuffs it forth? Who has leisure enough to be\r\nflapping it this way or that? I should like to know\r\nthe cause of all this.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWe are not told the name of this questioner.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWu Han Chao\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAn ancient worthy.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_174\"\u003e[174]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003esaid, \"Come here, and I will tell you. Above\r\nthere are the Six Influences\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe \u003cem\u003eYin\u003c/em\u003e and \u003cem\u003eYang\u003c/em\u003e principles, wind, rain, darkness,\r\nand light; as in \u003ca href=\"#Page_119\" class=\"pginternal\"\u003ech. xi\u003c/a\u003e.\u003c/p\u003e\r\n\u003cp\u003eSome commentators read, the \"Six Cardinal Points,\"\r\n\u003ci\u003eviz.\u003c/i\u003e: N., E., S., W., above, and below.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand the Five Virtues.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCharity, duty to one\u0027s neighbour, order, wisdom, and\r\ntruth.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIf a ruler keeps in harmony with these, his rule is\r\ngood; if not, it is bad. By following the nine\r\nchapters of the Lo book,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eContaining a mystic revelation of knowledge in the\r\nform of a diagram, supposed to have been delivered\r\nto one of the legendary rulers of China more than\r\n2,000 years before the Christian era.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehis rule will be a success and his virtue complete;\r\nhe will watch over the interests of his people, and\r\nall the empire will owe him gratitude. This is to\r\nbe an eminent ruler.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"A very round answer,\" says Lin Hsi Chung, \"to\r\na very square question.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eTang, a high official of Sung, asked Chuang Tzŭ\r\nabout charity. Chuang Tzŭ said, \"Tigers and\r\nwolves have it.\"\u003c/p\u003e\r\n\u003cp\u003e\"How so?\" asked Tang.\u003c/p\u003e\r\n\u003cp\u003e\"The natural love between parents and offspring,\"\r\nreplied Chuang Tzŭ,—\"is not that charity?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_175\"\u003e[175]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eTang then inquired about perfect charity.\u003c/p\u003e\r\n\u003cp\u003e\"Perfect charity,\" said Chuang Tzŭ, \"does not\r\nadmit of love for the individual.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt embraces all men equally. To love one person\r\nwould imply at least the possibility of hating another.\r\nSee also p. \u003ca href=\"#Page_167\" class=\"pginternal\"\u003e167\u003c/a\u003e, where Lao Tzŭ refutes the doctrine\r\nof universal love.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Without such love,\" replied Tang, \"it appears\r\nto me there would be no such thing as affection,\r\nand without affection no filial piety. Does perfect\r\ncharity not admit of filial piety?\"\u003c/p\u003e\r\n\u003cp\u003e\"Not so,\" said Chuang Tzŭ. \"Perfect charity\r\nis the more extensive term. Consequently, it was\r\nunnecessary to mention filial piety. It was not\r\nthat filial piety was omitted. It was merely not\r\nparticularised.\u003c/p\u003e\r\n\u003cp\u003e\"A man who travels southwards to Ying,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCapital of the Ch\u0027u State.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ecannot see Mount Ming in the north. Why?\r\nBecause he is too far off.\u003c/p\u003e\r\n\u003cp\u003e\"Therefore it has been said that it is easy to be\r\nrespectfully filial, but difficult to be affectionately\r\nfilial.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe artificial is easier than the natural.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut even that is easier than to become unconscious\r\nof one\u0027s natural obligations, which is in turn easier\r\nthan to cause others to be unconscious of the\r\noperations thereof.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eI.e.\u003c/i\u003e to be filial without letting others be conscious\r\nof the fact.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_176\"\u003e[176]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eSimilarly, this is easier than to become altogether\r\nunconscious of the world, which again is easier\r\nthan to cause the world to be unconscious of one\u0027s\r\ninfluence upon it.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSuch is perfect charity, which operates without\r\nletting its operation be known.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"True virtue does nothing, yet it leaves Yao and\r\nShun far behind. Its good influence extends to\r\nten thousand generations, yet no man knoweth it\r\nto exist. What boots it then to sigh after charity\r\nand duty to one\u0027s neighbour?\u003c/p\u003e\r\n\u003cp\u003e\"Filial piety, fraternal love, charity, duty to\r\none\u0027s neighbour, loyalty, truth, chastity, and\r\nhonesty,—these are all studied efforts, designed to\r\naid the development of virtue. They are only\r\nparts of a whole.\u003c/p\u003e\r\n\u003cp\u003e\"Therefore it has been said, \u0027Perfect honour\r\nincludes all the honour a country can give. Perfect\r\nwealth includes all the wealth a country can give.\r\nPerfect ambition includes all the reputation one\r\ncan desire.\u0027 And by parity of reasoning, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e does\r\nnot admit of sub-division.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003ePei Mên Ch\u0027êng\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf whom nothing is recorded.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaid to the Yellow Emperor, \"When your Majesty\r\nplayed the \u003cem\u003eHan-ch\u0027ih\u003c/em\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eName of a piece of music, the meaning of which is\r\nnot known.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ein the wilds of Tung-t\u0027ing, the first time I heard\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_177\"\u003e[177]\u003c/a\u003e\u003c/span\u003e\r\nit I was afraid, the second time I was amazed, and\r\nthe last time I was confused, speechless, overwhelmed.\"\u003c/p\u003e\r\n\u003cp\u003e\"You are not far from the truth,\" replied the\r\nYellow Emperor. \"I played as a man, drawing\r\ninspiration from God. The execution was punctilious,\r\nthe expression sublime.\u003c/p\u003e\r\n\u003cp\u003e\"Perfect music first shapes itself according to a\r\nhuman standard; then it follows the lines of the\r\ndivine; then it proceeds in harmony with the five\r\nvirtues; then it passes into spontaneity. The four\r\nseasons are then blended, and all creation is\r\nbrought into accord. As the seasons come forth\r\nin turn, so are all things produced. Now fulness,\r\nnow decay, now soft and loud in turn, now clear,\r\nnow muffled, the harmony of \u003cem\u003eYin\u003c/em\u003e and \u003cem\u003eYang\u003c/em\u003e. Like\r\na flash was the sound which roused you as the\r\ninsect world is roused,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy the warm breath of spring.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003efollowed by a thundering peal, without end and\r\nwithout beginning, now dying, now living, now\r\nsinking, now rising, on and on without a moment\u0027s\r\nbreak. And so you were afraid.\u003c/p\u003e\r\n\u003cp\u003e\"When I played again, it was the harmony of\r\nthe \u003cem\u003eYin\u003c/em\u003e and \u003cem\u003eYang\u003c/em\u003e, lighted by the glory of sun and\r\nmoon; now broken, now prolonged, now gentle,\r\nnow severe, in one unbroken, unfathomable volume\r\nof sound. Filling valley and gorge, stopping the\r\nears and dominating the senses, adapting itself to\r\nthe capacities of things,—the sound whirled around\r\non all sides, with shrill note and clear. The spirits\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_178\"\u003e[178]\u003c/a\u003e\u003c/span\u003e\r\nof darkness kept to their domain. Sun, moon, and\r\nstars, pursued their appointed course. When the\r\nmelody was exhausted I stopped; if the melody\r\ndid not stop, I went on.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe music was naturally what it was, independently\r\nof the player.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYou would have sympathised, but you could not\r\nunderstand. You would have looked, but you\r\ncould not see. You would have pursued, but you\r\ncould not overtake. You stood dazed in the\r\nmiddle of the wilderness, leaning against a tree\r\nand crooning, your eye conscious of exhausted\r\nvision, your strength failing for the pursuit, and so\r\nunable to overtake me. Your frame was but an\r\nempty shell. You were completely at a loss, and\r\nso you were amazed.\u003c/p\u003e\r\n\u003cp\u003e\"Then I played in sounds which produce no\r\namazement, the melodious law of spontaneity,\r\nspringing forth like nature\u0027s countless buds, in\r\nmanifold but formless joy, as though poured forth\r\nto the dregs, in deep but soundless bass. Beginning\r\nnowhere, the melody rested in void; some\r\nwould say dead, others alive, others real, others\r\nornamental, as it scattered itself on all sides in\r\nnever to be anticipated chords.\u003c/p\u003e\r\n\u003cp\u003e\"The wondering world enquires of the Sage.\r\nHe is in relation with its variations and follows the\r\nsame eternal law.\u003c/p\u003e\r\n\u003cp\u003e\"When no machinery is set in motion, and yet\r\nthe instrumentation is complete, this is the music\r\nof God. The mind awakes to its enjoyment with\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_179\"\u003e[179]\u003c/a\u003e\u003c/span\u003eout\r\nwaiting to be called. Accordingly, Yu Piao\r\npraised it, saying, \u0027Listening you cannot hear its\r\nsound; gazing you cannot see its form.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eYu Piao is said to have been one of the pre-historic\r\nrulers of China. Readers of the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e\r\n(ch. xiv) will here find another nail for the coffin\r\nof that egregious fraud. See \u003ccite\u003eThe Remains of Lao\r\nTzŭ\u003c/cite\u003e, p. 14. Also \u003ca href=\"#Page_276\" class=\"pginternal\"\u003ech. xxii\u003c/a\u003e of this work.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIt fills heaven and earth. It embraces the six\r\ncardinal points.\u0027 Now you desired to listen to it,\r\nbut you were not able to grasp its existence. And\r\nso you were confused.\u003c/p\u003e\r\n\u003cp\u003e\"My music first induced fear; and as a consequence,\r\nrespect. I then added amazement, by\r\nwhich you were isolated.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFrom consciousness of your surroundings.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd lastly, confusion; for confusion means absence\r\nof sense, and absence of sense means \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, and\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e means absorption therein.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Confucius travelled west to the Wei State,\r\nYen Yüan\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe \"John\" among the disciples of Confucius. He\r\nclosed a pure and gentle life at the early age of 32,\r\nto the inexpressible grief of the Sage.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003easked Shih Chin,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eChief musician of the Lu State.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaying, \"What think you of my Master?\"\u003c/p\u003e\r\n\u003cp\u003e\"Alas!\" replied Shih Chin, \"he is not a\r\nsuccess.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_180\"\u003e[180]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"How so?\" enquired Yen Yüan.\u003c/p\u003e\r\n\u003cp\u003e\"Before the straw dog has been offered in\r\nsacrifice,\" replied Shih Chin, \"it is kept in a box,\r\nwrapped up in an embroidered cloth, and the augur\r\nfasts before using it. But when it has once been\r\noffered up, passers-by trample over its body, and\r\nfuel-gatherers pick it up for burning. Then, if\r\nany one should take it, and again putting it in a\r\nbox and wrapping it up in an embroidered cloth,\r\nwatch and sleep alongside, he would not only\r\ndream, but have nightmare into the bargain.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe thing being uncanny. From which it would\r\nappear that the use of the straw dog was to induce\r\ndreams of future events.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Now your Master has been thus treating the\r\nancients, who are like the dog which has already\r\nbeen offered in sacrifice. He causes his disciples\r\nto watch and sleep alongside of them. Consequently,\r\nhis tree\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBeneath which he used to teach.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehas been cut down in Sung; they will have none\r\nof him in Wei; in fact, his chances among the\r\nShangs and the Chous are exhausted. Is not this\r\nthe dream? And then to be surrounded by the\r\nCh\u0027êns and the Ts\u0027ais, seven days without food,\r\ndeath staring him in the face,—is not this the\r\nnightmare?\u003c/p\u003e\r\n\u003cp\u003e\"For travelling by water there is nothing like a\r\nboat. For travelling by land there is nothing like\r\na cart. This because a boat moves readily in\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_181\"\u003e[181]\u003c/a\u003e\u003c/span\u003e\r\nwater; but were you to try to push it on land you\r\nwould never succeed in making it go.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBe in harmony with your surroundings.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNow ancient and modern times may be likened\r\nunto water and land; Chou and Lu to the boat\r\nand the cart. To try to make the customs of Chou\r\nsucceed in Lu, is like pushing a boat on land: great\r\ntrouble and no result, except certain injury to oneself.\r\nYour Master has not yet learnt the doctrine\r\nof non-angularity, of self-adaptation to externals.\u003c/p\u003e\r\n\u003cp\u003e\"Have you never seen a well-sweep? You pull\r\nit, and down it comes. You release it, and up it\r\ngoes. It is the man who pulls the well-sweep, and\r\nnot the well-sweep which pulls the man; so that\r\nboth in coming down and going up, it does not\r\nrun counter to the wishes of the man. And so it\r\nwas that the ceremonial and obligations and laws\r\nof the Three Emperors and Five Rulers did not\r\naim at uniformity of application but at good\r\ngovernment of the empire. Their ceremonial,\r\nobligations, laws, etc., were like the cherry-apple,\r\nthe pear, the orange, and the pumelo,—all differing\r\nin flavour but each palatable. They changed with\r\nthe changing season.\u003c/p\u003e\r\n\u003cp\u003e\"Dress up a monkey in the robes of Chou Kung,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_38\" class=\"pginternal\"\u003ech. iv\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand it will not be happy until they are torn to\r\nshreds. And the difference between past and\r\npresent is much the same as the difference between\r\nChou Kung and a monkey.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_182\"\u003e[182]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"When Hsi Shih\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA famous beauty of old.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewas distressed in mind, she knitted her brows. An\r\nugly woman of the village, seeing how beautiful\r\nshe looked, went home, and having worked herself\r\ninto a fit frame of mind, knitted her brows. The\r\nresult was that the rich people of the place barred\r\nup their doors and would not come out, while the\r\npoor people took their wives and children and\r\ndeparted elsewhere. That woman saw the beauty\r\nof knitted brows, but she did not see wherein the\r\nbeauty of knitted brows lay.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn suitability to the individual.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAlas! your Master is emphatically not a success.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eConfucius had lived to the age of fifty-one without\r\nhearing \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, when he went south to P\u0027ei, to\r\nsee Lao Tzŭ.\u003c/p\u003e\r\n\u003cp\u003eLao Tzŭ said, \"So you have come, Sir, have\r\nyou? I hear you are considered a wise man up\r\nnorth. Have you got \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e?\"\u003c/p\u003e\r\n\u003cp\u003e\"Not yet,\" answered Confucius.\u003c/p\u003e\r\n\u003cp\u003e\"In what direction,\" asked Lao Tzŭ, \"have you\r\nsought for it?\"\u003c/p\u003e\r\n\u003cp\u003e\"I sought it for five years,\" replied Confucius,\r\n\"in the science of numbers, but did not succeed.\"\u003c/p\u003e\r\n\u003cp\u003e\"And then?…\" continued Lao Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"Then,\" said Confucius, \"I spent twelve years\r\nseeking for it in the doctrine of the \u003cem\u003eYin\u003c/em\u003e and \u003cem\u003eYang\u003c/em\u003e,\r\nalso without success.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_183\"\u003e[183]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Just so,\" rejoined Lao Tzŭ. \"Were \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e something\r\nwhich could be presented, there is no man\r\nbut would present it to his sovereign, or to his\r\nparents. Could it be imparted or given, there is no\r\nman but would impart it to his brother or give\r\nit to his child. But this is impossible, for the\r\nfollowing reason. Unless there is a suitable endowment\r\nwithin, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e will not abide. Unless there is\r\noutward correctness, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e will not operate. The\r\nexternal being unfitted for the impression of the\r\ninternal, the true Sage does not seek to imprint.\r\nThe internal being unfitted for the reception of the\r\nexternal, the true Sage does not seek to receive.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAttempting neither to teach nor to learn.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Reputation is public property; you may not\r\nappropriate it in excess. Charity and duty to one\u0027s\r\nneighbour are as caravanserais established by wise\r\nrulers of old; you may stop there one night, but\r\nnot for long, or you will incur reproach.\u003c/p\u003e\r\n\u003cp\u003e\"The perfect men of old took their road through\r\ncharity, stopping a night with duty to their neighbour,\r\non their way to ramble in transcendental\r\nspace. Feeding on the produce of non-cultivation,\r\nand establishing themselves in the domain of no\r\nobligations, they enjoyed their transcendental inaction.\r\nTheir food was ready to hand; and being\r\nunder no obligations to others, they did not put\r\nany one under obligation to themselves. The\r\nancients called this the outward visible sign of an\r\ninward and spiritual grace.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_184\"\u003e[184]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Those who make wealth their all in all, cannot\r\nbear loss of money. Those who make distinction\r\ntheir all in all, cannot bear loss of fame. Those who\r\naffect power will not place authority in the hands of\r\nothers. Anxious while holding, distressed if losing,\r\nyet never taking warning from the past and seeing\r\nthe folly of their pursuit,—such men are the accursed\r\nof God.\u003c/p\u003e\r\n\u003cp\u003e\"Resentment, gratitude, taking, giving, censure\r\nof self, instruction of others, power of life and\r\ndeath,—these eight are the instruments of right;\r\nbut only he who can adapt himself to the vicissitudes\r\nof fortune, without being carried away, is fit\r\nto use them. Such a one is an upright man among\r\nthe upright. And he whose heart is not so constituted,—the\r\ndoor of divine intelligence is not yet\r\nopened for him.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eConfucius visited Lao Tzŭ, and spoke of charity\r\nand duty to one\u0027s neighbour.\u003c/p\u003e\r\n\u003cp\u003eLao Tzŭ said, \"The chaff from winnowing will\r\nblind a man\u0027s eyes so that he cannot tell the points\r\nof the compass. Mosquitoes will keep a man awake\r\nall night with their biting. And just in the same\r\nway this talk of charity and duty to one\u0027s neighbour\r\ndrives me nearly crazy. Sir! strive to keep the\r\nworld to its own original simplicity. And as the\r\nwind bloweth where it listeth, so let Virtue establish\r\nitself. Wherefore such undue energy, as though\r\nsearching for a fugitive with a big drum?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_167\" class=\"pginternal\"\u003e167\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_185\"\u003e[185]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"The snow-goose is white without a daily bath.\r\nThe raven is black without daily colouring itself.\r\nThe original simplicity of black and of white is beyond\r\nthe reach of argument. The vista of fame and\r\nreputation is not worthy of enlargement. When the\r\npond dries up and the fishes are left upon dry\r\nground, to moisten them with the breath or to\r\ndamp them with a little spittle is not to be compared\r\nwith leaving them in the first instance in their\r\nnative rivers and lakes.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eRepeated from \u003ca href=\"#Page_68\" class=\"pginternal\"\u003ech. vi\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOn returning from this visit to Lao Tzŭ,\r\nConfucius did not speak for three days. A\r\ndisciple asked him, saying, \"Master, when you\r\nsaw Lao Tzŭ, in what direction did you admonish\r\nhim?\"\u003c/p\u003e\r\n\u003cp\u003e\"I saw a Dragon,\" replied Confucius, \"—a\r\nDragon which by convergence showed a body, by\r\nradiation became colour, and riding upon the\r\nclouds of heaven, nourished the two Principles of\r\nCreation. My mouth was agape: I could not\r\nshut it. How then do you think I was going to\r\nadmonish Lao Tzŭ?\"\u003c/p\u003e\r\n\u003cp\u003eUpon this Tzŭ Kung remarked, \"Ha! then a\r\nman can sit corpse-like manifesting his dragon-power\r\naround, his thunder-voice heard though\r\nprofound silence reigns, his movements like\r\nthose of the universe? I too would go and see\r\nhim.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMore repetition, this time from \u003ca href=\"#Page_119\" class=\"pginternal\"\u003ech. xi\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_186\"\u003e[186]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eSo on the strength of his connection with Confucius,\r\nTzŭ Kung obtained an interview. Lao Tzŭ\r\nreceived him distantly and with dignity, saying in a\r\nlow voice, \"I am old, Sir. What injunctions may\r\nyou have to give me?\"\u003c/p\u003e\r\n\u003cp\u003e\"The administration of the Three Kings and of\r\nthe Five Rulers,\" replied Tzŭ Kung, \"was not\r\nuniform; but their reputation has been identical.\r\nHow then, Sir, is it that you do not regard them\r\nas Sages?\"\u003c/p\u003e\r\n\u003cp\u003e\"Come nearer, my son,\" said Lao Tzŭ. \"What\r\nmean you by \u003cem\u003enot uniform\u003c/em\u003e?\"\u003c/p\u003e\r\n\u003cp\u003e\"Yao handed over the empire to Shun,\" replied\r\nTzŭ Kung; \"and Shun to Yü. Yü employed\r\nlabour, and T\u0027ang employed troops. Wên Wang\r\nfollowed Chou Hsin and did not venture to oppose\r\nhim. Wu Wang opposed him and would not\r\nfollow. Therefore I said \u003cem\u003enot uniform\u003c/em\u003e.\"\u003c/p\u003e\r\n\u003cp\u003e\"Come nearer, my son,\" said Lao Tzŭ, \"and I will\r\ntell you about the Three Kings and the Five Rulers.\u003c/p\u003e\r\n\u003cp\u003e\"The Yellow Emperor\u0027s administration caused\r\nthe affections of the people to be catholic. Nobody\r\nwept for the death of his parents, and nobody found\r\nfault.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAll loved each other equally.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The administration of Yao diverted the affections\r\nof the people into particular channels. If\r\na man slew the slayer of his parents, nobody\r\nblamed him.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFilial affection began to predominate.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_187\"\u003e[187]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"The administration of Shun brought a spirit\r\nof rivalry among the people. Children were born\r\nafter ten months\u0027 gestation; when five months\r\nold, they could speak; and ere they were three\r\nyears of age,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIncluding gestation.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ecould already tell one person from another. And\r\nso early death came into the world.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA veritable anti-climax, hopelessly unworthy of either\r\nLao Tzŭ or Chuang Tzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The administration of Yü wrought a change\r\nin the hearts of the people. Individuality prevailed,\r\nand force was called into play. Killing robbers\r\nwas not accounted murder; and throughout\r\nthe empire people became sub-divided into classes.\r\nThere was great alarm on all sides, and the Confucianists\r\nand the Mihists arose. At first the\r\nrelationships were duly observed; but what about\r\nthe women of to-day?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning that in the olden days men could not marry\r\nbefore thirty, women before twenty, whereas now the\r\nState is cursed with early marriages. Or, according\r\nto Dr. Legge\u0027s view of a famous passage in the\r\nBook of Rites, that formerly it was shameful in men\r\nand women not to be married at the age of thirty\r\nand twenty, respectively, whereas now the State is\r\ncursed with late marriages.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Let me tell you. The government of the\r\nThree Kings and Five Rulers was so only in name.\r\nIn reality, it was utter confusion. The wisdom of\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_188\"\u003e[188]\u003c/a\u003e\u003c/span\u003e\r\nthe Three Kings was opposed to the brilliancy of\r\nthe sun and moon above, destructive of the energy\r\nof land and water below, and subversive of the\r\ninfluence of the four seasons between.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMore repetition. See \u003ca href=\"#Page_110\" class=\"pginternal\"\u003ech. x\u003c/a\u003e. \u003ci lang=\"la\"\u003ead fin.\u003c/i\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat wisdom is more harmful than a hornet\u0027s tail,\r\npreventing the very animals from putting themselves\r\ninto due relation with the conditions of\r\ntheir existence—and yet they call themselves Sages!\r\nIs not their shamelessness shameful indeed?\"\u003c/p\u003e\r\n\u003cp\u003eAt this Tzŭ Kung became ill at ease.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe whole of the above episode may without\r\nhesitation be written off as a feeble forgery.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eConfucius said to Lao Tzŭ, \"I arranged the Six\r\nCanons of Poetry, History, Rites, Music, Changes,\r\nand Spring and Autumn. I spent much time over\r\nthem, and I am well acquainted with their purport.\r\nI used them in admonishing seventy-two rulers,\r\nby discourses on the wisdom of ancient sovereigns\r\nand illustrations from the lives of Chou and Shao.\r\nYet not one ruler has in any way adopted my suggestions.\r\nAlas that man should be so difficult to\r\npersuade, and wisdom so difficult to illustrate.\"\u003c/p\u003e\r\n\u003cp\u003e\"It is well for you, Sir,\" replied Lao Tzŭ, \"that\r\nyou did not come across any real ruler of mankind.\r\nYour Six Canons are but the worn-out foot-prints\r\nof ancient Sages. And what are foot-prints? Why,\r\nthe words you now utter are as it were foot-prints.\r\nFoot-prints are made by the shoe: they are not the\r\nshoe itself.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_189\"\u003e[189]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Fish-hawks gaze at each other with motionless\r\neyes,—and their young are produced. The male\r\nof a certain insect chirps with the wind while the\r\nfemale chirps against it,—and their offspring is\r\nproduced. There is another animal which, being\r\nan hermaphrodite, produces its own offspring.\r\nNature cannot be changed. Destiny cannot be\r\naltered. Time cannot stop. \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e cannot be obstructed.\r\nOnce attain to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, and there is nothing\r\nwhich you cannot accomplish. Without it, there\r\nis nothing which you can accomplish.\"\u003c/p\u003e\r\n\u003cp\u003eFor three months after this Confucius did not\r\nleave his house. Then he again visited Lao Tzŭ\r\nand said, \"I have attained. Birds lay eggs, fish\r\nspawn, insects undergo metamorphosis, and mammals\r\nsuckle their young.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eLit.\u003c/i\u003e \"when a younger brother comes, the elder\r\ncries,\"—from which may be inferred the meaning\r\nin the translation.\u003c/p\u003e\r\n\u003cp\u003eThe whole sentence signifies that every development\r\nproceeds according to fixed laws. It is useless to try\r\nto \u003cem\u003edo\u003c/em\u003e anything. Nature is always self-similar.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFor a long time I have not been enlightened. And\r\nhe who is not enlightened himself,—how should\r\nhe enlighten others?\"\u003c/p\u003e\r\n\u003cp\u003eLao Tzŭ said, \"Ch\u0027iu, you have attained!\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"The style of this chapter,\" says Lin Hsi Chung,\r\n\"gives it a foremost place among the \u0027outside\u0027\r\nessays of Chuang Tzŭ. But the insertion of that\r\ndialogue between Confucius and Lao Tzŭ on charity\r\nand duty towards one\u0027s neighbour is like eking out a\r\nsable robe with a dog\u0027s tail.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_190\"\u003e[190]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XV.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eSelf-Conceit.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Would-be sages—The vanity of effort—Method of the true\r\nSage—Passivity the key—The soul and mortality—Re-absorption into\r\nthe immortal.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eSelf-conceit\u003c/span\u003e and assurance, which lead\r\nmen to quit society, and be different from\r\ntheir fellows, to indulge in tall talk and abuse\r\nof others,—these are nothing more than personal\r\nover-estimation, the affectation of recluses and\r\nthose who have done with the world and have\r\nclosed their hearts to mundane influences.\u003c/p\u003e\r\n\u003cp\u003ePreaching of charity and duty to one\u0027s neighbour,\r\nof loyalty and truth, of respect, of economy,\r\nand of humility,—this is but moral culture, affected\r\nby would-be pacificators and teachers of mankind,\r\nand by scholars at home or abroad.\u003c/p\u003e\r\n\u003cp\u003ePreaching of meritorious services, of fame, of\r\nceremonial between sovereign and minister, of due\r\nrelationship between upper and lower classes,—this\r\nis mere government, affected by courtiers or\r\npatriots who strive to extend the boundaries of\r\ntheir own State and to swallow up the territory of\r\nothers.\u003c/p\u003e\r\n\u003cp\u003eLiving in marshes or in wildernesses, and passing\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_191\"\u003e[191]\u003c/a\u003e\u003c/span\u003e\r\none\u0027s days in fishing—this is mere inaction, affected\r\nby wanderers who have turned their backs upon the\r\nworld and have nothing better to do.\u003c/p\u003e\r\n\u003cp\u003eExhaling and inhaling,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe \"breathing\" theory. See \u003ca href=\"#Page_68\" class=\"pginternal\"\u003ech. vi\u003c/a\u003e., \u003ci lang=\"la\"\u003ead init.\u003c/i\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003egetting rid of the old and assimilating the new,\r\nstretching like a bear and craning like a bird,—\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs these creatures are supposed to do in order to\r\nget good air into their systems.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e—this is but valetudinarianism, affected by professors\r\nof hygiene and those who try to preserve\r\nthe body to the age of P\u0027êng Tsu.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ech. i\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut in self-esteem without self-conceit, in moral\r\nculture without charity and duty to one\u0027s neighbour,\r\nin government without rank and fame, in\r\nretirement without solitude, in health without\r\nhygiene,—there we have oblivion absolute coupled\r\nwith possession of all things; an infinite calm\r\nwhich becomes an object to be attained by all.\u003c/p\u003e\r\n\u003cp\u003eSuch is the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the universe, such is the\r\nvirtue of the Sage. Wherefore it has been said,\r\n\"In tranquillity, in stillness, in the unconditioned,\r\nin inaction, we find the levels of the universe, the\r\nvery constitution of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlmost verbatim from \u003ca href=\"#Page_157\" class=\"pginternal\"\u003ech. xiii\u003c/a\u003e, p. \u003ca href=\"#Page_158\" class=\"pginternal\"\u003e158\u003c/a\u003e, where the\r\npassage appears as part of Chuang Tzŭ\u0027s own text,\r\nand not as a quotation from any other author.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWherefore it has been said, \"The Sage is a\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_192\"\u003e[192]\u003c/a\u003e\u003c/span\u003e\r\nnegative quantity, and is consequently in a state\r\nof passivity. Being passive he is in a state of\r\nrepose. And where passivity and repose are, there\r\nsorrow and anxiety do not enter, and foul influences\r\ndo not collect. And thus his virtue is\r\ncomplete and his spirituality unimpaired.\"\u003c/p\u003e\r\n\u003cp\u003eWherefore it has been said, \"The birth of the\r\nSage is the will of God; his death is but a modification\r\nof existence. In repose, he shares the\r\npassivity of the \u003cem\u003eYin\u003c/em\u003e; in action, the energy of the\r\n\u003cem\u003eYang\u003c/em\u003e. He will have nothing to do with happiness,\r\nand so has nothing to do with misfortune.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eEach of which proceeds from the other in an endless\r\nchain.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe must be influenced ere he will respond. He\r\nmust be urged ere he will move. He must be\r\ncompelled ere he will arise. Ignoring the future\r\nand the past, he resigns himself to the laws of\r\nGod.\u003c/p\u003e\r\n\u003cp\u003e\"And therefore no calamity comes upon him,\r\nnothing injures him, no man is against him, no\r\nspirit punishes him. He floats through life to\r\nrest in death. He has no anxieties; he makes no\r\nplans. His honour does not make him illustrious.\r\nHis good faith reflects no credit upon himself.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is all God\u0027s, as part of the great scheme.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHis sleep is dreamless, his awaking without pain.\r\nHis spirituality is pure,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWithout desires.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand his soul vigorous. Thus unconditioned and\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_193\"\u003e[193]\u003c/a\u003e\u003c/span\u003e\r\nin repose, he is a partaker of the virtue of\r\nGod.\"\u003c/p\u003e\r\n\u003cp\u003eWherefore it has been said, \"Sorrow and happiness\r\nare the heresies\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eEvil influences.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eof virtue; joy and anger lead astray from \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e;\r\nlove and hate cause the loss of virtue. The heart\r\nunconscious of sorrow and happiness,—that is\r\nperfect virtue. \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e, without change,—that is\r\nperfect repose. Without any obstruction,—that is\r\nthe perfection of the unconditioned. Holding no\r\nrelations with the external world,—that is perfection\r\nof the negative state. Without blemish of any\r\nkind,—that is the perfection of purity.\"\u003c/p\u003e\r\n\u003cp\u003eWherefore it has been said, \"If the body toils\r\nwithout rest, it dies. If the mind is employed\r\nwithout ceasing, it becomes wearied; and being\r\nwearied, its power is gone.\"\u003c/p\u003e\r\n\u003cp\u003ePure water is by nature clear. If untouched, it\r\nis smooth. If dammed, it will not flow, neither\r\nwill it be clear. It is an emblem of the virtue of\r\nGod. Wherefore it has been said, \"Pure, without\r\nadmixture; uniform, without change; negative,\r\nwithout action; moved, only at the will of God;—such\r\nwould be the spirituality nourished according\r\nto \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\"\u003c/p\u003e\r\n\u003cp\u003eThose who possess blades from Kan\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe Wu State.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eor Yüeh, keep them carefully in their scabbards,\r\nand do not venture to use them. For they are\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_194\"\u003e[194]\u003c/a\u003e\u003c/span\u003e\r\nprecious in the extreme. The spirit spreads forth\r\non all sides: there is no point to which it does\r\nnot reach, attaining heaven above, embracing earth\r\nbeneath. Influencing all creation, its form cannot\r\nbe portrayed. Its name is then \u003cem\u003eOf-God\u003c/em\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSuch is man\u0027s spiritual existence before he is born\r\ninto the world of mortals.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the pure and simple consists in\r\npreserving spirituality. He who preserves his\r\nspirituality and loses it not, becomes one with that\r\nspirituality. And through that unity the spirit\r\noperates freely, and comes into due relationship\r\nwith God.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eReturning after its brief career on earth, to the\r\neternity whence it came.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eA vulgar saying has it, \"The masses value\r\nmoney; honest men, fame; virtuous men, resolution;\r\nand Sages, the soul.\"\u003c/p\u003e\r\n\u003cp\u003eThus, the pure is that in which there is nothing\r\nmixed; the simple is that which implies no injury\r\nto the spirituality. And he who can keep the pure\r\nand simple within himself,—he is a divine man.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt requires but scant acumen to relegate this chapter\r\nto the limbo of forgeries. Lin Hsi Chung thinks it\r\nis probably from the hand of the unknown artist who\r\nis responsible for \u003ca href=\"#Page_157\" class=\"pginternal\"\u003ech. xiii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_195\"\u003e[195]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XVI.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eExercise of Faculties.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e unattainable by mundane arts—To be reached through\r\nrepose—The world\u0027s infancy—The reign of peace—Government sets\r\nin—\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e declines—The true Sages of old—Their purity of aim.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eThose\u003c/span\u003e who exercise their faculties in mere\r\nworldly studies, hoping thereby to revert to\r\ntheir original condition; and those who sink their\r\naspirations in mundane thoughts, hoping thereby\r\nto reach enlightenment;—these are the dullards of\r\nthe earth.\u003c/p\u003e\r\n\u003cp\u003eThe ancients, in cultivating \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, begat knowledge\r\nout of repose. When born, this knowledge\r\nwas not applied to any purpose; and so it may be\r\nsaid that out of knowledge they begat repose.\r\nKnowledge and repose thus mutually producing\r\neach other, harmony and order were developed.\r\nVirtue is harmony; \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is order.\u003c/p\u003e\r\n\u003cp\u003eVirtue all-embracing,—hence charity. \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e all-influencing,—hence\r\nduty to one\u0027s neighbour. From\r\nthe establishment of these two springs loyalty.\r\nThen comes music, an expression of inward purity\r\nand truth; followed by ceremonial, or sincerity expressed\r\nin ornamental guise. If music and\r\nceremonial are ill regulated, the empire is plunged\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_196\"\u003e[196]\u003c/a\u003e\u003c/span\u003e\r\ninto confusion. And to attempt to correct others\r\nwhile one\u0027s own virtue is clouded, is to set one\u0027s\r\nown virtue a task for which it is inadequate, the\r\nresult being that the natural constitution of the\r\nobject will suffer.\u003c/p\u003e\r\n\u003cp\u003ePrimeval man enjoyed perfect tranquillity\r\nthroughout life. In his day, the Positive and\r\nNegative principles were peacefully united; spiritual\r\nbeings gave no trouble; the four seasons\r\nfollowed in due order; nothing suffered any injury;\r\ndeath was unknown; men had knowledge, but no\r\noccasion to use it. This may be called perfection\r\nof unity.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAll things, all conditions, were \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAt that period, nothing was ever made so; but everything\r\nwas so.\u003c/p\u003e\r\n\u003cp\u003eBy and by, virtue declined. Sui Jen\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe Prometheus of China.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand Fu Hsi\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_68\" class=\"pginternal\"\u003ech. vi\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eruled the empire. There was still natural adaptation,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf man to his surroundings.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ebut the unity was gone.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe tide of coercion had set in.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eA further decline in virtue. Shên Nung\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe inventor of agriculture.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand Huang Ti\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe Yellow Emperor. See \u003ca href=\"#Page_68\" class=\"pginternal\"\u003ech. vi\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_197\"\u003e[197]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eruled the empire. There was peace, but the natural\r\nadaptation was gone.\u003c/p\u003e\r\n\u003cp\u003eAgain virtue declined. Yao and Shun ruled the\r\nempire. Systems of government and moral reform\r\nwere introduced. Man\u0027s original integrity was\r\nscattered. Goodness led him astray from \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBut for goodness, evil could not exist.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehis actions imperilled his virtue.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs opposed to inaction.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThen he discarded natural instinct and took up\r\nwith the intellectual. Mind was pitted against mind,\r\nbut it was impossible thus to settle the empire. So\r\nart and learning were added. But art obliterated\r\nthe original constitution, and learning overwhelmed\r\nmind; upon which confusion set in, and man was\r\nunable to revert to his natural instincts, to the\r\ncondition in which he at first existed.\u003c/p\u003e\r\n\u003cp\u003eThus it may be said that the world destroys \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\r\nand that \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e destroys the world. And the world\r\nand \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e thus mutually destroying each other, how\r\ncan the men of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e elevate the world, and how can\r\nthe world elevate \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e? \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e cannot elevate the\r\nworld; neither can the world elevate \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. Though\r\nthe Sages were not to dwell on mountain and in\r\nforest, their virtue would still be hidden;—hidden,\r\nbut not by themselves.\u003c/p\u003e\r\n\u003cp\u003eThose of old who were called retired scholars,\r\nwere not men who hid their bodies, or kept back\r\ntheir words, or concealed their wisdom. It was\r\nthat the age was not suitable for their mission. If\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_198\"\u003e[198]\u003c/a\u003e\u003c/span\u003e\r\nthe age was suitable and their mission a success\r\nover the empire, they simply effaced themselves in\r\nthe unity which prevailed. If the age was unsuitable\r\nand their mission at failure, they fell back upon\r\ntheir own resources and waited. Such is the way to\r\npreserve oneself.\u003c/p\u003e\r\n\u003cp\u003eThose of old who preserved themselves, did not\r\nornament their knowledge with rhetoric. They did\r\nnot exhaust the empire with their knowledge.\r\nThey did not exhaust virtue. They kept quietly\r\nto their own spheres, and reverted to their natural\r\ninstincts. What then was left for them to \u003cem\u003edo\u003c/em\u003e?\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e does not deal with detail. Virtue does not\r\ntake cognizance of trifles. Trifles injure virtue;\r\ndetail injures \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. Wherefore it has been said,\r\n\"Self-reformation is enough.\" He whose happiness\r\nis complete has attained his desire.\u003c/p\u003e\r\n\u003cp\u003eOf old, attainment of desire did not mean \u003cem\u003eoffice\u003c/em\u003e.\r\nIt meant that nothing could be added to the sum of\r\nhappiness. But now it does mean office, though\r\noffice is external and is not a part of oneself. That\r\nwhich is adventitious, comes. Coming, you cannot\r\nprevent it; going, you cannot arrest it. Therefore,\r\nnot to look on office as the attainment of desire, and\r\nnot because of poverty to become a toady, but to be\r\nequally happy under all conditions,—this is to be\r\nwithout sorrow.\u003c/p\u003e\r\n\u003cp\u003eBut now-a-days, both having and not having\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOffice.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eare causes of unhappiness. From which we may\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_199\"\u003e[199]\u003c/a\u003e\u003c/span\u003e\r\ninfer that even happiness is not exempt from\r\nsorrow.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA \u003ci lang=\"la\"\u003ereductio ad absurdum\u003c/i\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWherefore it has been said, \"Those who over-estimate\r\nthe external and lose their natural instincts\r\nin worldliness,—these are the people of topsy-turvydom.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWe are left in the dark as to the authorship of the\r\nnumerous quotations in this and the preceding\r\nchapter. It is, however, a point of minor importance,\r\nneither chapter having the slightest claim to\r\nbe regarded as the genuine work of Chuang Tzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_200\"\u003e[200]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XVII.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eAutumn Floods.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Greatness and smallness always relative—Time and space\r\ninfinite—Abstract dimensions do not exist—Their expression is\r\nconcrete—Terms are not absolute—Like causes produce unlike\r\neffects—In the unconditioned alone can the absolute exist—The only\r\nabsolute is \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e—Illustrations.\u003c/p\u003e\r\n\u003cp\u003e[This chapter is supplementary to chapter ii. It is the most popular\r\nof all, and has earned for its author the sobriquet of \"Autumn\r\nFloods.\"]\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eIt\u003c/span\u003e was the time of autumn floods. Every stream\r\npoured into the river, which swelled in its\r\nturbid course. The banks receded so far from one\r\nanother that it was impossible to tell a cow from a\r\nhorse.\u003c/p\u003e\r\n\u003cp\u003eThen the Spirit of the River laughed for joy that\r\nall the beauty of the earth was gathered to himself.\r\nDown with the stream he journeyed east, until he\r\nreached the ocean. There, looking eastwards and\r\nseeing no limit to its waves, his countenance\r\nchanged. And as he gazed over the expanse, he\r\nsighed and said to the Spirit of the Ocean, \"A\r\nvulgar proverb says that he who has heard but part\r\nof the truth thinks no one equal to himself. And\r\nsuch a one am I.\u003c/p\u003e\r\n\u003cp\u003e\"When formerly I heard people detracting from\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_201\"\u003e[201]\u003c/a\u003e\u003c/span\u003e\r\nthe learning of Confucius or underrating the heroism\r\nof Poh I,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_68\" class=\"pginternal\"\u003ech. vi\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eI did not believe. But now that I have looked\r\nupon your inexhaustibility—alas for me had I not\r\nreached your abode, I should have been for ever a\r\nlaughing-stock to those of comprehensive enlightenment!\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe Spirit of a paltry river learns that the ripple of\r\nhis rustic stream is scarcely the murmur of the\r\nworld.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTo which the Spirit of the Ocean replied, \"You\r\ncannot speak of ocean to a well-frog,—the creature\r\nof a narrower sphere. You cannot speak of ice to\r\na summer insect,—the creature of a season. You\r\ncannot speak of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e to a pedagogue: his scope is\r\ntoo restricted. But now that you have emerged\r\nfrom your narrow sphere and have seen the great\r\nocean, you know your own insignificance, and I can\r\nspeak to you of great principles.\u003c/p\u003e\r\n\u003cp\u003e\"There is no body of water beneath the canopy\r\nof heaven which is greater than ocean. All streams\r\npour into it without cease, yet it does not overflow.\r\nIt is constantly being drained off, yet it is never\r\nempty. Spring and autumn bring no change;\r\nfloods and droughts are equally unknown. And\r\nthus it is immeasurably superior to mere rivers and\r\nbrooks,—though I would not venture to boast on\r\nthis account, for I get my shape from the universe,\r\nmy vital power from the \u003cem\u003eYin\u003c/em\u003e and \u003cem\u003eYang\u003c/em\u003e. In the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_202\"\u003e[202]\u003c/a\u003e\u003c/span\u003e\r\nuniverse I am but as a small stone or a small tree\r\non a vast mountain. And conscious thus of my\r\nown insignificance, what is there of which I can\r\nboast?\u003c/p\u003e\r\n\u003cp\u003e\"The Four Seas,—are they not to the universe\r\nbut like puddles in a marsh? The Middle Kingdom,—is\r\nit not to the surrounding ocean like a tare-seed\r\nin a granary? Of all the myriad created things,\r\nman is but one. And of all those who inhabit the\r\nland, live on the fruit of the earth, and move about\r\nin cart and boat, an individual man is but one. Is\r\nnot he, as compared with all creation, but as the\r\ntip of a hair upon a horse\u0027s skin?\u003c/p\u003e\r\n\u003cp\u003e\"The succession of the Five Rulers, the contentions\r\nof the Three Kings, the griefs of the philanthropist,\r\nthe labours of the administrator, are but\r\nthis and nothing more.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eSc.\u003c/i\u003e ambition.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ePoh I refused the throne for fame\u0027s sake. Confucius\r\ndiscoursed to get a reputation for learning. This\r\nover-estimation of self on their part, was it not very\r\nmuch your own in reference to water?\"\u003c/p\u003e\r\n\u003cp\u003e\"Very well,\" replied the Spirit of the River, \"am\r\nI then to regard the universe as great and the tip of\r\na hair as small?\"\u003c/p\u003e\r\n\u003cp\u003e\"Not at all,\" said the Spirit of the Ocean.\r\n\"Dimensions are limitless; time is endless. Conditions\r\nare not invariable; terms are not final.\r\nThus, the wise man looks into space, and does not\r\nregard the small as too little, nor the great as too\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_203\"\u003e[203]\u003c/a\u003e\u003c/span\u003e\r\nmuch; for he knows that there is no limit to\r\ndimension. He looks back into the past, and does\r\nnot grieve over what is far off, nor rejoice over what\r\nis near; for he knows that time is without end.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSpace infinite has been illustrated by Locke by a\r\ncentre from which you can proceed for ever in all\r\ndirections. Time infinite, by a point in a line from\r\nwhich you can proceed backwards and forwards for\r\never.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe investigates fulness and decay, and does not\r\nrejoice if he succeeds, nor lament if he fails; for he\r\nknows that conditions are not invariable.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFulness and decay are the inevitable precursors of\r\neach other.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe who clearly apprehends the scheme of existence,\r\ndoes not rejoice over life, nor repine at death; for he\r\nknows that terms are not final.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eLife and death are but links in an endless chain.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"What man knows is not to be compared with\r\nwhat he does not know. The span of his existence\r\nis not to be compared with the span of his non-existence.\r\nWith the small to strive to exhaust the\r\ngreat, necessarily lands him in confusion, and he\r\ndoes not attain his object. How then should one\r\nbe able to say that the tip of a hair is the \u003ci lang=\"fr\"\u003ene plus\r\nultra\u003c/i\u003e of smallness, or that the universe is the \u003ci lang=\"fr\"\u003ene\r\nplus ultra\u003c/i\u003e of greatness?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese predicates are abstract terms, which are not\r\nnames of real existences but of relations, states, or\r\nconditions of existences; not things, but conditions\r\nof things.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_204\"\u003e[204]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Dialecticians of the day,\" replied the Spirit of\r\nthe River, \"all say that the infinitesimally small\r\nhas no form, and that the infinitesimally great\r\nis beyond all measurement. Is that so?\"\u003c/p\u003e\r\n\u003cp\u003e\"If we regard greatness as compared with that\r\nwhich is small,\" said the Spirit of the Ocean,\r\n\"there is no limit to it; and if we regard smallness\r\nas compared with that which is great, it eludes\r\nour sight.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThat is, if we proceed from the concrete to the\r\nabstract. Given a large or a small thing, there is\r\nno limit to the smallness or greatness with which\r\neach may be respectively compared.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe infinitesimal is a subdivision of the small; the\r\ncolossal is an extension of the great. In this sense\r\nthe two fall into different categories.\u003c/p\u003e\r\n\u003cp\u003e\"Both small and great things must equally\r\npossess form. The mind cannot picture to itself a\r\nthing without form, nor conceive a form of unlimited\r\ndimensions. The greatness of anything\r\nmay be a topic of discussion, or the smallness of\r\nanything may be mentally realized. But that\r\nwhich can be neither a topic of discussion nor be\r\nrealized mentally, can be neither great nor small.\u003c/p\u003e\r\n\u003cp\u003e\"Therefore, the truly great man, although he\r\ndoes not injure others, does not credit himself with\r\ncharity and mercy.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese are natural to him.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe seeks not gain, but does not despise his followers\r\nwho do. He struggles not for wealth, but does\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_205\"\u003e[205]\u003c/a\u003e\u003c/span\u003e\r\nnot take credit for letting it alone. He asks help\r\nfrom no man, but takes no credit for his self-reliance,\r\nneither does he despise those who seek\r\npreferment through friends. He acts differently\r\nfrom the vulgar crowd, but takes no credit for his\r\nexceptionality; nor because others act with the\r\nmajority does he despise them as hypocrites. The\r\nranks and emoluments of the world are to him no\r\ncause for joy; its punishments and shame no cause\r\nfor disgrace. He knows that positive and negative\r\ncannot be distinguished,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhat is positive under certain conditions will be\r\nnegative under others. These terms are in fact\r\nidentical. See \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethat great and small cannot be defined.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThey are infinite.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"I have heard say, the man of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e has no reputation;\r\nperfect virtue acquires nothing; the truly\r\ngreat man ignores self;—this is the height of self-discipline.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eClause 2 of the above quotation appears with variations\r\nin ch. xxxviii of the \u003ccite\u003eTao-Te-Ching\u003c/cite\u003e. The\r\nvariations settle the correctness of the rendering\r\nalready given in \u003ccite\u003eThe Remains of Lao Tzŭ\u003c/cite\u003e, p. 26.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"But how then,\" asked the Spirit of the River,\r\n\"are the internal and external extremes of value\r\nand worthlessness, of greatness and smallness, to be\r\ndetermined?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWith no standard of measurement.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"From the point of view of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\" replied the\r\nSpirit of the Ocean, \"there are no such extremes\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_206\"\u003e[206]\u003c/a\u003e\u003c/span\u003e\r\nof value or worthlessness. Men individually value\r\nthemselves and hold others cheap. The world\r\ncollectively withholds from the individual the right\r\nof appraising himself.\u003c/p\u003e\r\n\u003cp\u003e\"If we say that a thing is great or small because\r\nit is relatively great or small, then there is nothing\r\nin all creation which is not great, nothing which is\r\nnot small. To know that the universe is but as a\r\ntare-seed, and that the tip of a hair is a mountain,—this\r\nis the expression of relativity.\u003c/p\u003e\r\n\u003cp\u003e\"If we say that something exists or does not\r\nexist, in deference to the function it fulfils or does\r\nnot fulfil, then there is nothing which does not\r\nexist, nothing which does exist. To know that east\r\nand west are convertible and yet necessary terms,—this\r\nis the due adjustment of functions.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAny given point is of course east in relation to west,\r\nwest in relation to east. Absolutely, it may be said\r\nthat its westness does not exclude its eastness; or,\r\nthat it is neither east nor west.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"If we say that anything is good or evil because\r\nit is either good or evil in our eyes, then there is\r\nnothing which is not good, nothing which is not\r\nevil. To know that Yao and Chieh were both good\r\nand both evil from their opposite points of view,—this\r\nis the expression of a standard.\u003c/p\u003e\r\n\u003cp\u003e\"Of old Yao abdicated in favour of Shun, and the\r\nlatter ruled. Kuei abdicated in favour of Chih,\r\nand the latter failed.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eKuei was a prince of the Yen State, who was humbugged\r\ninto imitating the glorious example of Yao\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_207\"\u003e[207]\u003c/a\u003e\u003c/span\u003e\r\nand abdicating in favour of his minister Chih.\r\nThree short years of power landed the latter in all\r\nthe horrors of a general revolution.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eT\u0027ang and Wu\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_135\" class=\"pginternal\"\u003ech. xii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003egot the empire by fighting. By fighting, Poh Kung\r\nlost it.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA revolutionary leader who, on the failure of his\r\nscheme, ended his life by strangulation. See the\r\n\u003ccite\u003eTso Chuan\u003c/cite\u003e, 16th year of Duke Ai.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFrom which it may be seen that the rationale of abdicating\r\nor fighting, of acting like Yao or like Chieh,\r\nmust be determined according to the opportunity,\r\nand may not be regarded as a constant quantity.\u003c/p\u003e\r\n\u003cp\u003e\"A battering-ram can knock down a wall, but it\r\ncannot repair the breach.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis sentence has sorely puzzled all commentators.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eDifferent things are differently applied.\u003c/p\u003e\r\n\u003cp\u003e\"Ch\u0027ih-Chi and Hua Liu could travel 1,000 \u003ci lang=\"zh\"\u003eli\u003c/i\u003e in\r\none day, but for catching rats they were not equal\r\nto a wild cat.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTwo of the eight famous steeds of Muh Wang, a\r\nsemi-historical ruler of old.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eDifferent animals possess different aptitudes.\u003c/p\u003e\r\n\u003cp\u003e\"An owl can catch fleas at night, and see the tip\r\nof a hair, but if it comes out in the daytime its\r\neyes are so dazzled it cannot see a mountain.\r\nDifferent creatures are differently constituted.\u003c/p\u003e\r\n\u003cp\u003e\"Thus, as has been said, those who would have\r\nright without its correlative, wrong; or good\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_208\"\u003e[208]\u003c/a\u003e\u003c/span\u003e\r\ngovernment without its correlative, misrule,—they\r\ndo not apprehend the great principles of the universe\r\nnor the conditions to which all creation is\r\nsubject. One might as well talk of the existence of\r\nheaven without that of earth, or of the negative\r\nprinciple without the positive, which is clearly\r\nabsurd. Such people, if they do not yield to argument,\r\nmust be either fools or knaves.\u003c/p\u003e\r\n\u003cp\u003e\"Rulers have abdicated under different conditions,\r\ndynasties have been continued under different\r\nconditions. Those who did not hit off a favourable\r\ntime and were in opposition to their age,—they were\r\ncalled usurpers. Those who did hit off the right\r\ntime and were in harmony with their age,—they\r\nwere called patriots. Fair and softly, my River\r\nfriend; what should you know of value and worthlessness,\r\nof great and small?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is therefore quite unnecessary to teach you where\r\nto fix the limits of that of which you know nothing.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"In this case,\" replied the Spirit of the River,\r\n\"what am I to do and what am I not to do? How\r\nam I to arrange my declinings and receivings, my\r\ntakings-hold and my lettings-go?\"\u003c/p\u003e\r\n\u003cp\u003e\"From the point of view of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\" said the Spirit\r\nof the Ocean, \"value and worthlessness are like\r\nslopes and plains.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA slope to-day may be a plain to-morrow.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTo consider either as absolutely such would involve\r\ngreat injury to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. Few and many are like giving\r\nand receiving presents. These must not be regarded\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_209\"\u003e[209]\u003c/a\u003e\u003c/span\u003e\r\nfrom one side, or there will be great confusion to\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt would be unfair only to regard, from the receiver\u0027s\r\nstandpoint, the amount given. The intention of the\r\ngiver must also be taken into the calculation.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBe discriminating, as the ruler of a State whose\r\nadministration is impartial. Be dispassionate, as\r\nthe worshipped deity whose dispensation is impartial.\r\nBe expansive, like the points of the compass,\r\nto whose boundlessness no limit is set. Embrace\r\nall creation, and none shall be more sheltered than\r\nanother. This is the unconditioned. And where\r\nall things are equal, how can we have the long and\r\nthe short?\u003c/p\u003e\r\n\u003cp\u003e\"\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is without beginning, without end. Other\r\nthings are born and die. They are impermanent;\r\nand now for better, now for worse, they are ceaselessly\r\nchanging form. Past years cannot be recalled:\r\ntime cannot be arrested. The succession of states\r\nis endless; and every end is followed by a new\r\nbeginning. Thus it may be said that man\u0027s duty to\r\nhis neighbour is embodied in the eternal principles\r\nof the universe.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAll he has to \u003cem\u003edo\u003c/em\u003e is to \u003cem\u003ebe\u003c/em\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The life of man passes by like a galloping\r\nhorse, changing at every turn, at every hour. What\r\nshould he do, or what should he not do, other than\r\nlet his decomposition go on?\"\u003c/p\u003e\r\n\u003cp\u003e\"If this is the case,\" retorted the Spirit of the\r\nRiver, \"pray what is the value of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_210\"\u003e[210]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Those who understand \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\" answered the\r\nSpirit of the Ocean, \"must necessarily apprehend\r\nthe eternal principles above mentioned and be\r\nclear as to their application. Consequently, they\r\ndo not suffer any injury from without.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThey never oppose, but let all things take their\r\ncourse.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The man of perfect virtue cannot be burnt by\r\nfire, nor drowned in water, nor hurt by frost or sun,\r\nnor torn by wild bird or beast. Not that he makes\r\nlight of these; but that he discriminates between\r\nsafety and danger. Happy under prosperous and\r\nadverse circumstances alike, cautious as to what\r\nhe discards and what he accepts;—nothing can\r\nharm him.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003ePlato taught that it was impossible to make a slave\r\nof a wise man, meaning that the latter by virtue of\r\nhis mental endowment would rise superior to mere\r\nphysical thrall. \"A wise and just man,\" said he,\r\n\"could be as happy in a state of slavery as in a state\r\nof freedom.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Therefore it has been said that the natural\r\nabides within, the artificial without. Virtue abides\r\nin the natural. Knowledge of the action of the\r\nnatural and of the artificial has its root in the\r\nnatural, its development in virtue. And thus,\r\nwhether in motion or at rest, whether in expansion\r\nor in contraction, there is always a reversion to the\r\nessential and to the ultimate.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThose eternal principles which embody all human\r\nobligations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_211\"\u003e[211]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"What do you mean,\" enquired the Spirit of the\r\nRiver, \"by the natural and the artificial?\"\u003c/p\u003e\r\n\u003cp\u003e\"Horses and oxen,\" answered the Spirit of the\r\nOcean, \"have four feet. That is the natural. Put\r\na halter on a horse\u0027s head, a string through a\r\nbullock\u0027s nose,—that is the artificial.\u003c/p\u003e\r\n\u003cp\u003e\"Therefore it has been said, do not let the artificial\r\nobliterate the natural; do not let will obliterate\r\ndestiny; do not let virtue be sacrificed to fame.\r\nDiligently observe these precepts without fail, and\r\nthus you will revert to the divine.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIf man does not set himself in opposition to God, the\r\nresult will be \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThe walrus envies the centipede;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIts many legs and nimble gait.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethe centipede envies the snake;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich moves without legs.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethe snake envies the wind;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich moves far more quickly even without body.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethe Wind envies the eye;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich travels even without moving.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethe eye envies the mind;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich can comprehend the whole universe, past and\r\npresent alike.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe walrus said to the centipede, \"I hop about\r\non one leg, but not very successfully. How do you\r\nmanage all these legs you have?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_212\"\u003e[212]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Walrus\" is of course an analogue. But for the one\r\nleg, the description given by a commentator of the\r\ncreature mentioned in the text applies with significant\r\nexactitude.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"I don\u0027t manage them,\" replied the centipede.\r\n\"Have you never seen saliva? When it is ejected,\r\nthe big drops are the size of pearls, the small ones\r\nlike mist. They fall promiscuously on the ground\r\nand cannot be counted. And so it is that my\r\nmechanism works naturally, without my being conscious\r\nof the fact.\"\u003c/p\u003e\r\n\u003cp\u003eThe centipede said to the snake, \"With all my\r\nlegs I do not move as fast as you with none. How\r\nis that?\"\u003c/p\u003e\r\n\u003cp\u003e\"One\u0027s natural mechanism,\" replied the snake,\r\n\"is not a thing to be changed. What need have I\r\nfor legs?\"\u003c/p\u003e\r\n\u003cp\u003eThe snake said to the wind, \"I can manage to\r\nwriggle along, but I have a form. Now you come\r\nblustering down from the north sea to bluster away\r\nto the south sea, and you seem to be without form.\r\nHow is that?\"\u003c/p\u003e\r\n\u003cp\u003e\"\u0027Tis true,\" replied the wind, \"that I bluster as\r\nyou say; but any one who can point at me or kick\r\nat me, excels me.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs I cannot do as much to them.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOn the other hand, I can break huge trees and\r\ndestroy large buildings. That is my strong point.\r\nOut of all the small things in which I do not\r\nexcel I make one great one in which I do excel.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_213\"\u003e[213]\u003c/a\u003e\u003c/span\u003e\r\nAnd to excel in great things is given only to the\r\nSages.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eEverything has its own natural qualifications. What\r\nis difficult to one is easy to another.\u003c/p\u003e\r\n\u003cp\u003eNo illustration is given of the \"eye\" and \"mind.\"\r\n\"\u0027Tis the half-length portrait,\" says Lin Hsi Chung,\r\n\"of a beautiful girl;\"—which is ingenious if not\r\nsound.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Confucius visited K\u0027uang, the men of\r\nSung surrounded him closely.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis is a mistake. \"K\u0027uang\" was in the Wei\r\nState, and it was by the men of Wei that Confucius\r\nwas surrounded.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYet he went on playing and singing to his guitar\r\nwithout ceasing.\u003c/p\u003e\r\n\u003cp\u003e\"How is it, Sir,\" enquired Tzŭ Lu, \"that you\r\nare so cheerful?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_165\" class=\"pginternal\"\u003e165\u003c/a\u003e. Tzŭ Lu would have been the first to\r\nbe cheerful himself.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Come here,\" replied Confucius, \"and I will\r\ntell you. For a long time I have been struggling\r\nagainst failure, but in vain. Fate is against me.\r\nFor a long time I have been seeking success, but in\r\nvain. The hour has not come.\u003c/p\u003e\r\n\u003cp\u003e\"In the days of Yao and Shun, no man throughout\r\nthe empire was a failure, though no one was\r\nconscious of the gain. In the days of Chieh and\r\nChou, no man throughout the empire was a success,\r\nthough no one was conscious of the loss. The times\r\nand circumstances were adapted accordingly.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_214\"\u003e[214]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"To travel by water and not avoid sea-serpents\r\nand dragons,—this is the courage of the fisherman.\r\nTo travel by land and not avoid the rhinoceros and\r\nthe tiger,—this is the courage of hunters. When\r\nbright blades cross, to look on death as on life,—this\r\nis the courage of the hero. To know that\r\nfailure is fate and that success is opportunity, and\r\nto remain fearless in great danger,—this is the\r\ncourage of the Sage. Yu! rest in this. My destiny\r\nis cut out for me.\"\u003c/p\u003e\r\n\u003cp\u003eShortly afterwards, the captain of the troops\r\ncame in and apologised, saying, \"We thought you\r\nwere Yang Hu; consequently we surrounded you.\r\nWe find we have made a mistake.\" Whereupon he\r\nagain apologised and retired.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eYang Hu was \"wanted\" by the people of Wei, and\r\nit appears that Confucius was unfortunately like him\r\nin feature. But the whole episode is clearly the\r\ninterpolation of a forger.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eKung Sun Lung\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA philosopher of the Chao State, whose treatise on\r\nthe \"hard and white\" etc. is said to be still extant.\r\nSee \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaid to Mou of Wei, \"When young I studied the\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the ancient Sages. When I grew up I\r\nknew all about the practice of charity and duty to\r\none\u0027s neighbour, the identification of like and unlike,\r\nthe separation of hardness and whiteness, and about\r\nmaking the not-so so, and the impossible possible.\r\nI vanquished the wisdom of all the philosophies. I\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_215\"\u003e[215]\u003c/a\u003e\u003c/span\u003e\r\nexhausted all the arguments that were brought\r\nagainst me. I thought that I had indeed reached\r\nthe goal. But now that I have heard Chuang Tzŭ,\r\nI am lost in astonishment at his grandeur. I know\r\nnot whether it is in arguing or in knowledge that I\r\nam not equal to him. I can no longer open my\r\nmouth. May I ask you to impart to me the\r\nsecret?\"\u003c/p\u003e\r\n\u003cp\u003eKung Tzŭ Mou leant over the table and sighed.\r\nThen he looked up to heaven, and smiling replied,\r\nsaying, \"Have you never heard of the frog in the\r\nold well?—The frog said to the turtle of the eastern\r\nsea, \u0027Happy indeed am I! I hop on to the rail\r\naround the well. I rest in the hollow of some broken\r\nbrick. Swimming, I gather the water under my\r\narms and shut my mouth. I plunge into the mud,\r\nburying my feet and toes; and not one of the\r\ncockles, crabs, or tadpoles I see around me are my\r\nmatch. [Fancy pitting the happiness of an old well\r\nagainst all the water of Ocean!] Why do you not\r\ncome, Sir, and pay me a visit?\u0027\u003c/p\u003e\r\n\u003cp\u003e\"Now the turtle of the eastern sea had not got\r\nits left leg down ere its right had already stuck fast,\r\nso it shrank back and begged to be excused. It then\r\ndescribed the sea, saying, \u0027A thousand \u003ci lang=\"zh\"\u003eli\u003c/i\u003e would\r\nnot measure its breadth, nor a thousand fathoms its\r\ndepth. In the days of the Great Yü, there were nine\r\nyears of flood out of ten; but this did not add to\r\nits bulk. In the days of T\u0027ang, there were seven\r\nyears out of eight of drought; but this did not\r\nnarrow its span. Not to be affected by duration of\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_216\"\u003e[216]\u003c/a\u003e\u003c/span\u003e\r\ntime, not to be affected by volume of water,—such\r\nis the great happiness of the eastern sea.\u0027\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo be impervious to external influences.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"At this the well-frog was considerably astonished,\r\nand knew not what to say next. And for one\r\nwhose knowledge does not reach to the positive-negative\r\ndomain,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhere contraries are identical.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eto attempt to understand Chuang Tzŭ, is like a\r\nmosquito trying to carry a mountain, or an ant to\r\nswim a river,—they cannot succeed. And for one\r\nwhose knowledge does not reach to the abstrusest\r\nof the abstruse, but is based only upon such\r\nvictories as you have enumerated,—is not he like\r\nthe frog in the well?\u003c/p\u003e\r\n\u003cp\u003e\"Chuang Tzŭ moves in the realms below while\r\nsoaring to heaven above. For him north and south\r\ndo not exist; the four points are gone; he is engulphed\r\nin the unfathomable. For him east and\r\nwest do not exist. Beginning with chaos, he has\r\ngone back to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e; and yet you think you are going\r\nto examine his doctrines and meet them with argument!\r\nThis is like looking at the sky through a\r\ntube, or pointing at the earth with an awl,—a small\r\nresult.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe area covered by an awl\u0027s point being infinitesimal.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Have you never heard how the youth of Shou-ling\r\nwent to study at Han-tan? They did not learn\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_217\"\u003e[217]\u003c/a\u003e\u003c/span\u003e\r\nwhat they wanted at Han-tan, and forgot all they\r\nknew before into the bargain, so that they returned\r\nhome in disgrace. And you, if you do not go away,\r\nyou will forget all you know, and waste your time\r\ninto the bargain.\"\u003c/p\u003e\r\n\u003cp\u003eKung Sun Lung\u0027s jaw dropped; his tongue\r\nclave to his palate; and he slunk away.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAnother spurious episode, as is evident from its\r\ngeneral weakness, not to mention repetitions of\r\nfigures and allusions taken from other chapters.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eChuang Tzŭ was fishing in the P\u0027u when the\r\nprince of Ch\u0027u sent two high officials to ask him to\r\ntake charge of the administration of the Ch\u0027u State.\u003c/p\u003e\r\n\u003cp\u003eChuang Tzŭ went on fishing, and without turning\r\nhis head said, \"I have heard that in Ch\u0027u there\r\nis a sacred tortoise which has been dead now\r\nsome three thousand years. And that the prince\r\nkeeps this tortoise carefully enclosed in a chest\r\non the altar of his ancestral temple. Now would\r\nthis tortoise rather be dead and have its remains\r\nvenerated, or be alive and wagging its tail in the\r\nmud?\"\u003c/p\u003e\r\n\u003cp\u003e\"It would rather be alive,\" replied the two\r\nofficials, \"and wagging its tail in the mud.\"\u003c/p\u003e\r\n\u003cp\u003e\"Begone!\" cried Chuang Tzŭ. \"I too will wag\r\nmy tail in the mud.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eHui Tzŭ was prime minister in the Liang State.\r\nChuang Tzŭ went thither to visit him.\u003c/p\u003e\r\n\u003cp\u003eSome one remarked, \"Chuang Tzŭ has come.\r\nHe wants to be minister in your place.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_218\"\u003e[218]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThereupon Hui Tzŭ was afraid, and searched\r\nall over the State\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWith warrants.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003efor three days and three nights to find him.\u003c/p\u003e\r\n\u003cp\u003eThen Chuang Tzŭ went to see Hui Tzŭ, and\r\nsaid, \"In the south there is a bird. It is a kind of\r\nphœnix. Do you know it? It started from the\r\nsouth sea to fly to the north sea. Except on the\r\n\u003cem\u003ewu-t\u0027ung\u003c/em\u003e tree,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ccite\u003eEleococca verrucosa\u003c/cite\u003e. Williams.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eit would not alight. It would eat nothing but the\r\nfruit of the bamboo, drink nothing but the purest\r\nspring water. An owl which had got the rotten\r\ncarcass of a rat, looked up as the phœnix flew by,\r\nand screeched.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo warn it off.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAre you not screeching at me over your kingdom of\r\nLiang?\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChuang Tzŭ and Hui Tzŭ had strolled on to the\r\nbridge over the Hao, when the former observed,\r\n\"See how the minnows are darting about! That is\r\nthe pleasure of fishes.\"\u003c/p\u003e\r\n\u003cp\u003e\"You not being a fish yourself,\" said Hui Tzŭ,\r\n\"how can you possibly know in what consists the\r\npleasure of fishes?\"\u003c/p\u003e\r\n\u003cp\u003e\"And you not being I,\" retorted Chuang Tzŭ,\r\n\"how can you know that I do not know?\"\u003c/p\u003e\r\n\u003cp\u003e\"If I, not being you, cannot know what you\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_219\"\u003e[219]\u003c/a\u003e\u003c/span\u003e\r\nknow,\" urged Hui Tzŭ, \"it follows that you, not\r\nbeing a fish, cannot know in what consists the\r\npleasure of fishes.\"\u003c/p\u003e\r\n\u003cp\u003e\"Let us go back,\" said Chuang Tzŭ, \"to your\r\noriginal question. You asked me how I knew in\r\nwhat consists the pleasure of fishes. Your very\r\nquestion shows that you knew I knew.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFor you asked me \u003cem\u003ehow\u003c/em\u003e I \u003cem\u003eknew\u003c/em\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eI knew it from my own feelings on this bridge.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFrom my own feelings above the bridge I infer those\r\nof the fishes below.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_220\"\u003e[220]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XVIII.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003ePerfect Happiness.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—The uncertainty of human happiness—What the world aims\r\nat is physical well-being—This is not profitable even to the body—In\r\ninaction alone is true happiness to be found—Inaction the rule of\r\nthe material universe—Acquiescence in whatever our destiny may\r\nbring forth—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e[This chapter is supplementary to chapter vi.]\u003c/p\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eIs\u003c/span\u003e perfect happiness to be found on earth, or not?\r\nAre there those who can enjoy life, or not? If\r\nso, what do they do, what do they affect, what do\r\nthey avoid, what do they rest in, accept, reject, like,\r\nand dislike?\u003c/p\u003e\r\n\u003cp\u003eWhat the world esteems comprises wealth, rank,\r\nold age, and goodness of heart. What it enjoys\r\ncomprises comfort, rich food, fine clothes, beauty, and\r\nmusic. What it does not esteem comprises poverty,\r\nwant of position, early death, and evil behaviour.\r\nWhat it does not enjoy comprises lack of comfort\r\nfor the body, lack of rich food for the palate, lack of\r\nfine clothes for the back, lack of beauty for the eye,\r\nand lack of music for the ear. If men do not get\r\nthese, they are greatly miserable. Yet from the\r\npoint of view of our physical frame, this is folly.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003ePhysically we can, and most of us do, get along\r\nvery well without these extras.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_221\"\u003e[221]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eWealthy people who toil and moil, putting together\r\nmore money than they can possibly use,—from\r\nthe point of view of our physical frame, is not\r\nthis going beyond the mark?\u003c/p\u003e\r\n\u003cp\u003eOfficials of rank who turn night into day in their\r\nendeavours to compass the best ends;—from the\r\npoint of view of our physical frame, is not this a\r\ndivergence?\u003c/p\u003e\r\n\u003cp\u003eMan is born to sorrow, and what misery is theirs\r\nwhose old age with dulled faculties only means\r\nprolonged sorrow! From the point of view of our\r\nphysical frame, this is going far astray.\u003c/p\u003e\r\n\u003cp\u003ePatriots are in the world\u0027s opinion admittedly\r\ngood. Yet their goodness does not enable them to\r\nenjoy life;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003ePatriotism has been illustrated in China by countless\r\nheroic deeds, associated always with the death of the\r\nhero concerned.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand so I know not whether theirs is veritable goodness\r\nor not. If the former, it does not enable them\r\nto enjoy life; if the latter, it at any rate enables\r\nthem to cause others to enjoy theirs.\u003c/p\u003e\r\n\u003cp\u003eIt has been said, \"If your loyal counsels are\r\nnot attended to, depart quietly without resistance.\"\r\nThus, when Tzŭ Hsü\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe famous Wu Yüan, 6th century B.C., whose\r\nopposition to his sovereign led to his own disgrace\r\nand death.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eresisted, his physical frame perished; yet had he\r\nnot resisted, he would not have made his name. Is\r\nthere then really such a thing as this goodness, or not?\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_222\"\u003e[222]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eAs to what the world does and the way in which\r\npeople are happy now, I know not whether such\r\nhappiness be real happiness or not. The happiness\r\nof ordinary persons seems to me to consist in slavishly\r\nfollowing the majority, as if they could not\r\nhelp it. Yet they all say they are happy.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"The general average of mankind are not only\r\nmoderate in intellect, but also in inclinations: they\r\nhave no tastes or wishes strong enough to incline\r\nthem to do anything unusual.\" Mill\u0027s \u003ccite\u003eEssay on\r\nLiberty\u003c/cite\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut I cannot say that this is happiness or that it is\r\nnot happiness. Is there then, after all, such a thing\r\nas happiness?\u003c/p\u003e\r\n\u003cp\u003eI make true pleasure to consist in \u003cem\u003einaction\u003c/em\u003e,\r\nwhich the world regards as great pain. Thus it\r\nhas been said, \"Perfect happiness is the absence of\r\nhappiness;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe non-existence of any state or condition necessarily\r\nincludes the non-existence of its correlate.\r\nIf we do not have happiness, we are at once exempt\r\nfrom misery; and such a negative state is a state of\r\n\"perfect happiness.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eperfect renown is the absence of renown.\"\u003c/p\u003e\r\n\u003cp\u003eNow in this sublunary world of ours it is impossible\r\nto assign positive and negative absolutely.\r\nNevertheless, in inaction they can be so assigned.\r\nPerfect happiness and preservation of life are to be\r\nsought for only in inaction.\u003c/p\u003e\r\n\u003cp\u003eLet us consider. Heaven does nothing; yet it\r\nis clear. Earth does nothing; yet it enjoys repose.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_223\"\u003e[223]\u003c/a\u003e\u003c/span\u003e\r\nFrom the inaction of these two proceed all the\r\nmodifications of things. How vast, how infinite is\r\ninaction, yet without source! How infinite, how\r\nvast, yet without form!\u003c/p\u003e\r\n\u003cp\u003eThe endless varieties of things around us all\r\nspring from inaction. Therefore it has been said,\r\n\"Heaven and earth do nothing, yet there is nothing\r\nwhich they do not accomplish.\" But among men,\r\nwho can attain to inaction?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eLin Hsi Chung condemns the whole of the above\r\nexordium as too closely reasoned for Chuang Tzŭ,\r\nwith his rugged, elliptical style.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen Chuang Tzŭ\u0027s wife died, Hui Tzŭ went to\r\ncondole. He found the widower sitting on the\r\nground, singing, with his legs spread out at a right\r\nangle, and beating time on a bowl.\u003c/p\u003e\r\n\u003cp\u003e\"To live with your wife,\" exclaimed Hui Tzŭ,\r\n\"and see your eldest son grow up to be a man, and\r\nthen not to shed a tear over her corpse,—this would\r\nbe bad enough. But to drum on a bowl, and sing;\r\nsurely this is going too far.\"\u003c/p\u003e\r\n\u003cp\u003e\"Not at all,\" replied Chuang Tzŭ. \"When she\r\ndied, I could not help being affected by her death.\r\nSoon, however, I remembered that she had already\r\nexisted in a previous state before birth, without\r\nform, or even substance; that while in that unconditioned\r\ncondition, substance was added to spirit;\r\nthat this substance then assumed form; and that\r\nthe next stage was birth. And now, by virtue of a\r\nfurther change, she is dead, passing from one phase\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_224\"\u003e[224]\u003c/a\u003e\u003c/span\u003e\r\nto another like the sequence of spring, summer,\r\nautumn, and winter. And while she is thus lying\r\nasleep in Eternity, for me to go about weeping and\r\nwailing would be to proclaim myself ignorant of\r\nthese natural laws. Therefore I refrain.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eA hunchback and a one-legged man were looking\r\nat the tombs of departed heroes, on the K\u0027un-lun\r\nMountains, where the Yellow Emperor rests. Suddenly,\r\nulcers broke out upon their left elbows, of a\r\nvery loathsome description.\u003c/p\u003e\r\n\u003cp\u003e\"Do you loathe this?\" asked the hunchback.\u003c/p\u003e\r\n\u003cp\u003e\"Not I,\" replied the other, \"why should I?\r\nLife is a loan with which the borrower does but add\r\nmore dust and dirt to the sum total of existence.\r\nLife and death are as day and night; and while\r\nyou and I stand gazing at the evidences of mortality\r\naround us, if the same mortality overtakes me,\r\nwhy should I loathe it?\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChuang Tzŭ one day saw an empty skull,\r\nbleached, but still preserving its shape. Striking it\r\nwith his riding whip, he said, \"Wert thou once\r\nsome ambitious citizen whose inordinate yearnings\r\nbrought him to this pass?—some statesman who\r\nplunged his country in ruin and perished in the\r\nfray?—some wretch who left behind him a legacy\r\nof shame?—some beggar who died in the pangs of\r\nhunger and cold? Or didst thou reach this state\r\nby the natural course of old age?\"\u003c/p\u003e\r\n\u003cp\u003eWhen he had finished speaking, he took the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_225\"\u003e[225]\u003c/a\u003e\u003c/span\u003e\r\nskull, and placing it under his head as a pillow,\r\nwent to sleep. In the night, he dreamt that the\r\nskull appeared to him and said, \"You speak well,\r\nSir; but all you say has reference to the life of\r\nmortals, and to mortal troubles. In death there\r\nare none of these. Would you like to hear about\r\ndeath?\"\u003c/p\u003e\r\n\u003cp\u003eChuang Tzŭ having replied in the affirmative, the\r\nskull began:—\"In death, there is no sovereign\r\nabove, and no subject below. The workings of the\r\nfour seasons are unknown. Our existences are\r\nbounded only by eternity. The happiness of a king\r\namong men cannot exceed that which we enjoy.\"\u003c/p\u003e\r\n\u003cp\u003eChuang Tzŭ, however, was not convinced, and said,\r\n\"Were I to prevail upon God to allow your body\r\nto be born again, and your bones and flesh to be\r\nrenewed, so that you could return to your parents,\r\nto your wife, and to the friends of your youth,—would\r\nyou be willing?\"\u003c/p\u003e\r\n\u003cp\u003eAt this, the skull opened its eyes wide and knitted\r\nits brows and said, \"How should I cast aside\r\nhappiness greater than that of a king, and mingle\r\nonce again in the toils and troubles of mortality?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eReminding us strangely of \u003ccite\u003eHamlet\u003c/cite\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen Yen Yüan\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_179\" class=\"pginternal\"\u003e179\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewent eastwards to the Ch\u0027i State, Confucius was sad.\r\nTzŭ Kung arose and said, \"Is it, Sir, because Hui\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eYen Yüan\u0027s personal name.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehas gone east to Ch\u0027i that you are sad?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_226\"\u003e[226]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"A good question,\" replied Confucius. \"There\r\nis a saying by Kuan Chung\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003ePrime Minister to Duke Huan of the Ch\u0027i State,\r\n7th century B.C.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eof old which I highly esteem: \u0027Small bags won\u0027t hold\r\nbig things; short ropes won\u0027t reach down deep\r\nwells.\u0027 Thus, destiny is a pre-arrangement, just as\r\nform has its limitations. From neither, to neither,\r\ncan you either take away or add. And I fear lest\r\nHui, on his visit to the prince of Ch\u0027i, should\r\npreach the Tao of Yao and Shun, and dwell on the\r\nwords of Sui Jen and Shên Nung. The prince will\r\nthen search within himself, but will not find. And\r\nnot finding, he will doubt. And when a man doubts,\r\nhe will kill.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eLit.\u003c/i\u003e \"he will die.\" But the verb \"to die\" is often\r\nused in the sense of \"to make to die;\" and this seems\r\nto be the only available sense here.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Besides, have you not heard that of old when a\r\nsea-bird alighted outside the capital of Lu, the\r\nprince went out to receive it, and gave it wine in the\r\ntemple, and had the \u003cem\u003eChiu Shao\u003c/em\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMusic composed by the legendary Emperor Shun.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eplayed to amuse it, and a bullock slaughtered to\r\nfeed it? But the bird was dazed and too timid to\r\neat or drink anything; and in three days it was\r\ndead. This was treating the bird like oneself, and\r\nnot as a bird would treat a bird. Had he treated it\r\nas a bird would have treated a bird, he would have\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_227\"\u003e[227]\u003c/a\u003e\u003c/span\u003e\r\nput it to roost in a deep forest, to wander over a\r\nplain, to swim in a river or lake, to feed upon fish,\r\nto fly in order, and to settle leisurely. When the bird\r\nwas already terrified at human voices, fancy adding\r\nmusic! Play the \u003cem\u003eHsien Ch\u0027ih\u003c/em\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMusic of the Yellow Emperor.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eor the \u003ci lang=\"zh\"\u003eChiu Shao\u003c/i\u003e in the wilds of Tung-t\u0027ing, and\r\nbirds will fly away, beasts will take themselves off,\r\nand fishes will dive down below. But men will\r\ncollect to hear.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_244\" class=\"pginternal\"\u003e244\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Water, which is life to fishes, is death to man.\r\nBeing differently constituted, their likes and dislikes\r\nare different. Therefore the Sages of the\r\npast favoured not uniformity of skill or of occupation.\r\nReputation was commensurate with reality;\r\nmeans were adapted to the end. This was called a\r\ndue relationship with others coupled with advantage\r\nto oneself.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSeveral sentences of the above are clearly in imitation\r\nof parts of \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e. The whole episode is beyond\r\ndoubt a forgery.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eLieh Tzŭ, being on a journey, was eating by the\r\nroadside, when he saw an old skull. Plucking a\r\nblade of grass, he pointed at it and said, \"Only you\r\nand I know that there is no such thing as life and\r\nno such thing as death.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eLit.\u003c/i\u003e \"that you have never died nor lived.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_228\"\u003e[228]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eAre you really at peace? Or am I really happy?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWho can say whether what we call death may not\r\nafter all be life, and life death?\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Certain germs, falling upon water, become\r\nduckweed. When they reach the junction of the\r\nland and the water, they become lichen. Spreading\r\nup the bank, they become the dog-tooth violet.\r\nReaching rich soil, they become \u003ci lang=\"zh\"\u003ewu-tsu\u003c/i\u003e, the root of\r\nwhich becomes grubs, while the leaves comes from\r\nbutterflies, or \u003ci lang=\"zh\"\u003ehsü\u003c/i\u003e. These are changed into insects,\r\nborn in the chimney corner, which look like skeletons.\r\nTheir name is \u003ci lang=\"zh\"\u003ech\u0027ü-to\u003c/i\u003e. After a thousand\r\ndays, the \u003ci lang=\"zh\"\u003ech\u0027ü-to\u003c/i\u003e becomes a bird, called \u003ci lang=\"zh\"\u003eKan-yü-ku\u003c/i\u003e,\r\nthe spittle of which becomes the \u003ci lang=\"zh\"\u003essŭ-mi\u003c/i\u003e. The\r\n\u003ci lang=\"zh\"\u003essŭ-mi\u003c/i\u003e becomes a wine fly, and that comes from\r\nan \u003ci lang=\"zh\"\u003ei-lu\u003c/i\u003e. The \u003ci lang=\"zh\"\u003ehuang-k\u0027uang\u003c/i\u003e produces the \u003ci lang=\"zh\"\u003echiu-yu\u003c/i\u003e\r\nand the \u003ci lang=\"zh\"\u003emou-jui\u003c/i\u003e produces the glow-worm. The\r\n\u003ci lang=\"zh\"\u003eyang-ch\u0027i\u003c/i\u003e grafted to an old bamboo which has for a\r\nlong time put forth no shoots, produces the \u003ci lang=\"zh\"\u003ech\u0027ing-ning\u003c/i\u003e,\r\nwhich produces the leopard, which produces\r\nthe horse, which produces man.\u003c/p\u003e\r\n\u003cp\u003e\"Then man goes back into the great Scheme,\r\nfrom which all things come and to which all things\r\nreturn.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSuch is the eternal round, marked by the stages\r\nwhich we call life and death.\u003c/p\u003e\r\n\u003cp\u003eMany of the names in the above paragraph have\r\nnot been identified even by Chinese commentators.\r\nOn all counts then they may safely be left where\r\nthey are.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_229\"\u003e[229]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XIX.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eThe Secret of Life.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—The soul is from God—Man\u0027s body its vehicle—The soul\r\nquickening the body is life—Care of the internal and of the external\r\nmust be simultaneous—In due nourishment of both is \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e[This chapter is supplementary to chapter iii.]\u003c/p\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eThose\u003c/span\u003e who understand the conditions of life\r\ndevote no attention to things which life\r\ncannot accomplish. Those who understand the\r\nconditions of destiny devote no attention to things\r\nover which knowledge has no control.\u003c/p\u003e\r\n\u003cp\u003eFor the due nourishment of our physical frames,\r\ncertain things are needful. Yet where such things\r\nabound, the physical frame is not always nourished.\r\nFor the preservation of life it is necessary that there\r\nshould be no abandonment of the physical frame.\r\nYet where the physical frame is not abandoned, life\r\ndoes not always remain.\u003c/p\u003e\r\n\u003cp\u003eLife comes, and cannot be declined. It goes, and\r\ncannot be stopped. But alas! the world thinks\r\nthat to nourish the frame is enough to keep life.\r\nAnd if indeed it is not enough, what then is the\r\nworld to do?\u003c/p\u003e\r\n\u003cp\u003eAlthough not enough, it must still be done. It\r\ncannot be neglected. For if one is to neglect the\r\nphysical frame, better far to retire at once from the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_230\"\u003e[230]\u003c/a\u003e\u003c/span\u003e\r\nworld. By renouncing the world, one gets rid of\r\nthe cares of the world. The result is a natural\r\nlevel, which is equivalent to a re-birth. And he who\r\nis re-born is near.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut what inducement is there to renounce the\r\naffairs of men, to become indifferent to life?—In\r\nthe first case, the physical body suffers no wear\r\nand tear; in the second, the vitality is left unharmed.\r\nAnd he whose physical frame is perfect\r\nand whose vitality is in its original purity,—he is\r\none with God.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMens sana in corpore sano.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHeaven and earth are the father and mother of\r\nall things. When they unite, the result is shape.\r\nWhen they disperse, the original condition is renewed.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs in the case of ordinary mortals.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut if body and vitality are both perfect, this state\r\nis called \u003cem\u003efit for translation\u003c/em\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn the Biblical sense, as applied to Enoch.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSuch perfection of vitality goes back to the minister\r\nof God.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Vitality\" is the subtle essence, the immaterial\r\ninforming principle which, united with matter, exhibits\r\nthe phenomenon of life. The term has\r\nalready occurred in \u003ca href=\"#Page_119\" class=\"pginternal\"\u003ech. xi\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eLieh Tzŭ asked Kuan Yin,\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_231\"\u003e[231]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA sage who by some is said to have flourished five\r\nor six hundred years before Lieh Tzŭ; by others,\r\nto have been an immediate disciple of Lao Tzŭ, and\r\nto have been entrusted by him with the publication\r\nof the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaying, \"The perfect man can walk through solid\r\nbodies without obstruction. He can pass through\r\nfire without being burnt. He can scale the highest\r\nheights without fear. How does he bring himself\r\nto this?\"\u003c/p\u003e\r\n\u003cp\u003e\"It is because he is in a condition of absolute\r\npurity,\" replied Kuan Yin. \"It is not cunning\r\nwhich enables him to dare such feats. Be seated,\r\nand I will tell you.\u003c/p\u003e\r\n\u003cp\u003e\"All that has form, sound, and colour, may be\r\nclassed under the head \u003cem\u003ething\u003c/em\u003e. Man differs so much\r\nfrom the rest, and stands at the head of all things,\r\nsimply because the latter are but what they appear\r\nand nothing more. But man can attain to formlessness\r\nand vanquish death. And with that which is\r\nin possession of the eternal, how can mere things\r\ncompare?\u003c/p\u003e\r\n\u003cp\u003e\"Man may rest in the eternal fitness; he may\r\nabide in the everlasting; and roam from the\r\nbeginning to the end of all creation. He may bring\r\nhis nature to a condition of \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e; he may nourish\r\nhis strength; he may harmonize his virtue, and so\r\nput himself into partnership with God. Then, when\r\nhis divinity is thus assured, and his spirit closed\r\nin on all sides, how can anything find a passage\r\nwithin?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe is beyond the reach of objective existences.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_232\"\u003e[232]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"A drunken man who falls out of a cart, though\r\nhe may suffer, does not die. His bones are the\r\nsame as other people\u0027s; but he meets his accident\r\nin a different way. His spirit is in a condition of\r\nsecurity. He is not conscious of riding in the cart;\r\nneither is he conscious of falling out of it. Ideas\r\nof life, death, fear, etc., cannot penetrate his breast;\r\nand so he does not suffer from contact with objective\r\nexistences. And if such security is to be got from\r\nwine, how much more is it to be got from God. It\r\nis in God that the Sage seeks his refuge, and so he\r\nis free from harm.\u003c/p\u003e\r\n\u003cp\u003e\"An avenger does not snap in twain the murderous\r\nweapon; neither does the most spiteful man\r\ncarry his resentment to a tile which may have hit\r\nhim on the head. And by the extension of this\r\nprinciple, the empire would be at peace; no more\r\nconfusion of war, no more punishment of death.\u003c/p\u003e\r\n\u003cp\u003e\"Do not develop your artificial intelligence, but\r\ndevelop that intelligence which is from God. From\r\nthe latter, results virtue; from the former, cunning.\r\nAnd those who do not shrink from the natural, nor\r\nwallow in the artificial,—they are near to perfection.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Confucius was on his way to the Ch\u0027u\r\nState, he came to a forest where he saw a hunchback\r\ncatching cicadas as though with his hand.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is still the delight of the Chinese \u003ci lang=\"zh\"\u003egamin\u003c/i\u003e to capture\r\nthe noisy \"scissor-grinder\" with the aid of a long\r\nbamboo tipped with bird-lime.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_233\"\u003e[233]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"How clever you are!\" cried Confucius. \"Have\r\nyou any \u003cem\u003eway\u003c/em\u003e of doing this?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Way,\" \u003ci\u003ei.e.\u003c/i\u003e road, is the primary meaning of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"I have a way,\" replied the hunchback. \"In the\r\nfifth and sixth moons I practise balancing two balls\r\none on top of the other.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAt the top of his pole.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIf they do not fall, I do not miss many cicadas. When\r\nI can balance three balls, I only miss one in ten;\r\nand when five, then it is as though I caught the\r\ncicadas with my hand. My body is as motionless\r\nas the stump of a tree; my arms like dead branches.\r\nHeaven and earth and all creation may be around\r\nme, but I am conscious only of my cicada\u0027s wings.\r\nHow should I not succeed?\"\u003c/p\u003e\r\n\u003cp\u003eConfucius looked round at his disciples and said,\r\n\"Singleness of purpose induces concentration of\r\nthe faculties. Of such is the success of this hunchback.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eYen Yüan said to Confucius, \"When I crossed\r\nover the Shang-shên rapid, the boatman managed\r\nhis craft with marvellous skill. I asked him if handling\r\na boat could be learnt. \u0027It can,\u0027 replied he.\r\n\u0027The way of those who know how to keep you afloat\r\nis more like sinking you. They row as if the boat\r\nwasn\u0027t there.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"I enquired what this meant, but he would not\r\ntell me. May I ask its signification.\"\u003c/p\u003e\r\n\u003cp\u003e\"It means,\" answered Confucius, \"that such a\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_234\"\u003e[234]\u003c/a\u003e\u003c/span\u003e\r\nman is oblivious of the water around him. He\r\nregards the rapid as though dry land. He looks\r\nupon an upset as an ordinary cart accident. And if\r\na man can but be impervious to capsizings and\r\naccidents in general, whither should he not be able\r\ncomfortably to go?\u003c/p\u003e\r\n\u003cp\u003e\"A man who plays for counters will play well.\r\nIf he stakes his girdle,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn which he keeps his loose cash.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehe will be nervous; if yellow gold, he will lose his\r\nwits. His skill is the same in each case, but he is\r\ndistracted by the value of his stake. And every one\r\nwho attaches importance to the external, becomes\r\ninternally without resource.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eT\u0027ien K\u0027ai Chih had an audience of Duke Wei of\r\nChou. The Duke asked him, saying, \"I have\r\nheard that Chu Hsien is studying the art of life.\r\nAs you are a companion of his, pray tell me anything\r\nyou know about it.\"\u003c/p\u003e\r\n\u003cp\u003e\"I do but ply the broom at his outer gate,\"\r\nreplied T\u0027ien K\u0027ai Chih; \"what should I know\r\nabout my Master\u0027s researches?\"\u003c/p\u003e\r\n\u003cp\u003e\"Don\u0027t be so modest,\" said the Duke. \"I am\r\nvery anxious to hear about it.\"\u003c/p\u003e\r\n\u003cp\u003e\"Well,\" replied T\u0027ien, \"I have heard my master\r\nsay that keeping life is like keeping a flock of\r\nsheep. You look out for the laggards, and whip\r\nthem up.\"\u003c/p\u003e\r\n\u003cp\u003e\"What does that mean?\" asked the Duke.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_235\"\u003e[235]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"In the State of Lu,\" said T\u0027ien, \"there was a\r\nman named Shan Pao. He lived on the mountains\r\nand drank water. All worldly interests he had put\r\naside. And at the age of seventy, his complexion\r\nwas like that of a child. Unluckily, he one day fell\r\nin with a hungry tiger who killed and ate him.\u003c/p\u003e\r\n\u003cp\u003e\"There was also a man named Chang I, who\r\nfrequented the houses of rich and poor alike. At\r\nthe age of forty he was attacked by some internal\r\ndisease and died.\u003c/p\u003e\r\n\u003cp\u003e\"Shan Pao took care of his inner self, and a tiger\r\nate his external man. Chang I took care of himself\r\nexternally, but disease attacked him internally.\r\nThese two individuals both omitted to whip up the\r\nlaggards.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThere is no particular record of the worthies mentioned\r\nabove.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eConfucius said, \"Neither affecting obscurity, nor\r\ncourting prominence, but unconsciously occupying\r\nthe happy mean,—he who can attain to these three\r\nwill enjoy a surpassing fame.\u003c/p\u003e\r\n\u003cp\u003e\"In dangerous parts, where one wayfarer out of\r\nten meets his death, fathers and sons and brothers\r\nwill counsel each other not to travel without a sufficient\r\nescort. Is not this wisdom? And there\r\nwhere men are also greatly in danger, in the lists of\r\npassion, in the banquet hour, not to warn them is\r\nerror indeed.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003ePhysical precautions are not alone sufficient. Man\u0027s\r\nmoral nature equally requires constant watchfulness\r\nand care.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_236\"\u003e[236]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThe Grand Augur, in his ceremonial robes,\r\napproached the shambles and thus addressed the\r\npigs:—\u003c/p\u003e\r\n\u003cp\u003e\"How can you object to die? I shall fatten you\r\nfor three months. I shall discipline myself for ten\r\ndays and fast for three. I shall strew fine grass, and\r\nplace you bodily upon a carved sacrificial dish.\r\nDoes not this satisfy you?\"\u003c/p\u003e\r\n\u003cp\u003eThen speaking from the pigs\u0027 point of view, he\r\ncontinued, \"It is better perhaps after all to live on\r\nbran and escape the shambles….\"\u003c/p\u003e\r\n\u003cp\u003e\"But then,\" added he, speaking from his own\r\npoint of view, \"to enjoy honour when alive one\r\nwould readily die on a war-shield or in the headsman\u0027s\r\nbasket.\"\u003c/p\u003e\r\n\u003cp\u003eSo he rejected the pigs\u0027 point of view and adopted\r\nhis own point of view. In what sense then was he\r\ndifferent from the pigs?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eEven as a pig thinks of nothing but eating, so was\r\nthe Grand Augur ready to sacrifice everything, life\r\nitself, for paltry fame.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Duke Huan was out hunting, with Kuan\r\nChung as his charioteer, he saw a bogy. Catching\r\nhold of Kuan Chung\u0027s hand, he asked him, saying,\r\n\"What do you see?\"\u003c/p\u003e\r\n\u003cp\u003e\"I see nothing,\" replied Kuan Chung. But\r\nwhen the Duke got home he became delirious, and\r\nfor many days was unable to go out.\u003c/p\u003e\r\n\u003cp\u003eThere came a certain Huang Tzŭ Kao Ngao of\r\nthe Ch\u0027i State\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_237\"\u003e[237]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"A sage of the Ch\u0027i State,\"—as the commentators\r\nusually say when in reality they know nothing about\r\nthe individual.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand said, \"Your Highness is self-injured. How\r\ncould a bogy injure you? When the vital strength\r\nis dissipated in anger, and is not renewed, there is\r\na deficiency. When its tendency is in one direction\r\nupwards, the result is to incline men to wrath.\r\nWhen its tendency is in one direction downwards,\r\nthe result is loss of memory. When it remains\r\nstagnant, in the middle of the body, the result is\r\ndisease.\"\u003c/p\u003e\r\n\u003cp\u003e\"Very well,\" said the Duke, \"but are there such\r\nthings as bogies?\"\u003c/p\u003e\r\n\u003cp\u003e\"There are,\" replied Huang. \"There is the mud\r\nspirit Li; the fire spirit Kao; Lei T\u0027ing, the spirit\r\nof the dust-bin; P\u0027ei O and Wa Lung, sprites of\r\nthe north-east; Yi Yang of the north-west; Wang\r\nHsiang of the water; the Hsin of the hills; the\r\nK\u0027uei of the mountain; the P\u0027ang Huang of the\r\nmoor; the Wei I of the marsh.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe garb and bearing of the above beings are very\r\nfully described by commentators.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"And what may the Wei I be like?\" asked the\r\nDuke.\u003c/p\u003e\r\n\u003cp\u003e\"The Wei I,\" replied Huang, \"is as broad as a\r\ncart-wheel and as long as the shaft. It wears purple\r\nclothes and a red cap. It is a sentient being, and\r\nwhenever it hears the rumble of thunder, it stands\r\nup in a respectful attitude. Those who see this\r\nbogy are like to be chieftains among men.\"\u003c/p\u003e\r\n\u003cp\u003eThe Duke laughed exultingly and said, \"The\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_238\"\u003e[238]\u003c/a\u003e\u003c/span\u003e\r\nvery one I saw!\" Thereupon he dressed himself\r\nand sat up; and ere the day had closed, without\r\nknowing it, his sickness had left him.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe above episode teaches that the evils which\r\nappear to come upon us from without, in reality\r\nhave their origin within.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChi Hsing Tzŭ was training fighting cocks for\r\nthe prince.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf Ch\u0027i, says a commentator.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAt the end of ten days the latter asked if they were\r\nready. \"Not yet,\" replied Chi; \"they are in the\r\nstage of seeking fiercely for a foe.\"\u003c/p\u003e\r\n\u003cp\u003eAgain ten days elapsed, and the prince made a\r\nfurther enquiry. \"Not yet,\" replied Chi; \"they\r\nare still excited by the sounds and shadows of other\r\ncocks.\"\u003c/p\u003e\r\n\u003cp\u003eTen days more, and the prince asked again.\r\n\"Not yet,\" answered Chi; \"the sight of an\r\nenemy is still enough to excite them to rage.\"\u003c/p\u003e\r\n\u003cp\u003eBut after another ten days, when the prince again\r\nenquired, Chi said, \"They will do. Other cocks\r\nmay crow, but they will take no notice. To look\r\nat them one might say they were of wood. Their\r\nvirtue is complete. Strange cocks will not dare meet\r\nthem, but will run.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIllustrating the value of internal concentration.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eConfucius was looking at the cataract at Lü-liang.\r\nIt fell from a height of thirty \u003ci lang=\"zh\"\u003ejen\u003c/i\u003e,\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_239\"\u003e[239]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e1 \u003ci lang=\"zh\"\u003ejen\u003c/i\u003e = 7 Chinese feet. What the ancient Chinese\r\nfoot measured, it is impossible to say. For the\r\nheight of the cataract it will be near enough to say\r\n200 English feet.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand its foam reached forty \u003ci lang=\"zh\"\u003eli\u003c/i\u003e away. No scaly, finny\r\ncreature could enter therein.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning the rapids below.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYet Confucius saw an old man go in, and thinking\r\nthat he was suffering from some trouble and desirous\r\nof ending his life, bade a disciple run along\r\nthe side to try and save him. The old man emerged\r\nabout a hundred paces off, and with flowing hair\r\nwent carolling along the bank. Confucius followed\r\nhim and said, \"I had thought, Sir, you were a\r\nspirit, but now I see you are a man. Kindly tell\r\nme, is there any way to deal thus with water?\"\u003c/p\u003e\r\n\u003cp\u003e\"No,\" replied the old man; \"I have no way.\r\nThere was my original condition to begin with;\r\nthen habit growing into nature; and lastly acquiescence\r\nin destiny. Plunging in with the whirl, I\r\ncome out with the swirl. I accommodate myself\r\nto the water, not the water to me. And so I am\r\nable to deal with it after this fashion.\"\u003c/p\u003e\r\n\u003cp\u003e\"What do you mean,\" enquired Confucius, \"by\r\nyour original condition to begin with, habit growing\r\ninto nature, and acquiescence in destiny?\"\u003c/p\u003e\r\n\u003cp\u003e\"I was born,\" replied the old man, \"upon dry\r\nland, and accommodated myself to dry land. That\r\nwas my original condition. Growing up on the\r\nwater, I accommodated myself to the water. That\r\nwas what I meant by nature.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHabit is second nature.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_240\"\u003e[240]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eAnd doing as I did without being conscious of any\r\neffort so to do, that was what I meant by destiny.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eObjective existences cannot injure him who puts\r\nhis trust in God.\u003c/p\u003e\r\n\u003cp\u003e[This episode occurs \u003cem\u003etwice\u003c/em\u003e, with textual differences,\r\nin the works of Lieh Tzŭ, chs. ii. and viii.]\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eCh\u0027ing, the chief carpenter,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf the Lu State.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewas carving wood into a stand for hanging musical\r\ninstruments. When finished, the work appeared\r\nto those who saw it as though of supernatural\r\nexecution. And the prince of Lu asked him, saying,\r\n\"What mystery is there in your art?\"\u003c/p\u003e\r\n\u003cp\u003e\"No mystery, your Highness,\" replied Ch\u0027ing;\r\n\"and yet there is something.\u003c/p\u003e\r\n\u003cp\u003e\"When I am about to make such a stand, I\r\nguard against any diminution of my vital power. I\r\nfirst reduce my mind to absolute quiescence. Three\r\ndays in this condition, and I become oblivious of\r\nany reward to be gained. Five days, and I become\r\noblivious of any fame to be acquired. Seven days,\r\nand I become unconscious of my four limbs and\r\nmy physical frame. Then, with no thought of the\r\nCourt present to my mind, my skill becomes concentrated,\r\nand all disturbing elements from without\r\nare gone. I enter some mountain forest. I search\r\nfor a suitable tree. It contains the form required,\r\nwhich is afterwards elaborated. I see the stand in\r\nmy mind\u0027s eye, and then set to work. Otherwise,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_241\"\u003e[241]\u003c/a\u003e\u003c/span\u003e\r\nthere is nothing. I bring my own natural capacity\r\ninto relation with that of the wood. What was\r\nsuspected to be of supernatural execution in my\r\nwork was due solely to this.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo obliteration of self in the infinite causality of\r\nGod.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTung Yeh Chi exhibited his charioteering skill\r\nbefore Duke Chuang.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Of Lu,\" says one commentator. But another\r\npoints out that Yen Ho (\u003ci\u003einfra\u003c/i\u003e) is mentioned in\r\nchapter iv. as tutor to the son of Duke Ling of\r\nWei, which would involve an anachronism.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBackwards and forwards he drove in lines which\r\nmight have been ruled, sweeping round at each end\r\nin curves which might have been described by\r\ncompasses.\u003c/p\u003e\r\n\u003cp\u003eThe Duke, however, said that this was nothing\r\nmore than weaving; and bidding him drive round\r\nand round a hundred times, returned home.\u003c/p\u003e\r\n\u003cp\u003eYen Ho came upon him, and then went in and\r\nsaid to the Duke, \"Chi\u0027s horses are on the point of\r\nbreaking down.\"\u003c/p\u003e\r\n\u003cp\u003eThe Duke remained silent, making no reply;\r\nand in a short time it was announced that the\r\nhorses had actually broken down, and that Chi had\r\ngone away.\u003c/p\u003e\r\n\u003cp\u003e\"How could you tell this?\" said the Duke to\r\nYen Ho.\u003c/p\u003e\r\n\u003cp\u003e\"Because,\" replied the latter, \"Chi was trying\r\nto make his horses perform a task to which they\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_242\"\u003e[242]\u003c/a\u003e\u003c/span\u003e\r\nwere unequal. Therefore I said they would break\r\ndown.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIllustrating the strain which mortality daily puts\r\nupon the bodies and minds of all men.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eCh\u0027ui the artisan could draw circles with his hand\r\nbetter than with compasses. His fingers seemed to\r\naccommodate themselves so naturally to the thing\r\nhe was working at, that it was unnecessary to fix\r\nhis attention. His mental faculties thus remained\r\n\u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e, and suffered no hindrance.\u003c/p\u003e\r\n\u003cp\u003eTo be unconscious of one\u0027s feet implies that the\r\nshoes are easy. To be unconscious of a waist implies\r\nthat the girdle is easy. The intelligence being\r\nunconscious of positive and negative implies that\r\nthe heart is at ease. No modifications within, no\r\nyielding to influences without,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBut always following a natural course.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e—this is ease under all conditions. And he who\r\nbeginning with ease, is never not at ease, is unconscious\r\nof the ease of ease.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSuch is the condition of oblivion necessary to the\r\ndue development of our natural spontaneity.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eA certain Sun Hsiu went to the house of Pien\r\nCh\u0027ing Tzŭ\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBoth unknown to fame.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand complained, saying, \"In peace I am not considered\r\nwanting in propriety. In times of trouble\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_243\"\u003e[243]\u003c/a\u003e\u003c/span\u003e\r\nI am not considered wanting in courage. Yet my\r\ncrops fail; and officially I am not a success. From\r\nmy village an outcast, I am an outlaw from my\r\nState. How have I offended against God that he\r\nshould visit me with such a fate?\"\u003c/p\u003e\r\n\u003cp\u003e\"Have you not heard,\" replied Pien Tzŭ, \"how\r\nthe perfect man conducts himself? He is oblivious\r\nof his physical organisation. He is beyond the\r\nreach of sight and hearing. He moves outside the\r\nlimits of this dusty world, rambling transcendentally\r\nin the domain of no-affairs. This is called\r\nacting but not from self-confidence, influencing but\r\nnot from authority.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThat is, acting not in consequence of self-confidence,\r\nbut without reference to it; \u003ci\u003esc.\u003c/i\u003e naturally. Influencing,\r\nnot because of authority, but gaining\r\nauthority because of natural influence.\u003c/p\u003e\r\n\u003cp\u003eThis quotation appears, though Chuang Tzŭ or\r\nwhoever may be responsible for this episode does\r\nnot say so, in chs. x. and li. of the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"But you, you make a show of your knowledge\r\nin order to startle fools. You cultivate yourself in\r\ncontrast to the degradation of others. And you\r\nblaze along as though the sun and moon were under\r\nyour arms.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese last three sentences will be found verbatim\r\nin \u003ca href=\"#Page_245\" class=\"pginternal\"\u003ech. xx\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhereas, that you have a whole body in a whole\r\nskin, and have not perished in mid career, dumb,\r\nblind, or halt, but actually hold a place among men,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_244\"\u003e[244]\u003c/a\u003e\u003c/span\u003e—this\r\nought to be enough for you. Why rail at\r\nGod? Begone!\"\u003c/p\u003e\r\n\u003cp\u003eSun Hsiu went away, and Pien Tzŭ went in and\r\nsat down. Shortly afterwards, he looked up to\r\nheaven and sighed; whereupon a disciple asked him\r\nwhat was the matter.\u003c/p\u003e\r\n\u003cp\u003e\"When Hsiu was here just now,\" answered Pien\r\nTzŭ, \"I spoke to him of the virtue of the perfect\r\nman. I fear lest he be startled and so driven on\r\nto doubt.\"\u003c/p\u003e\r\n\u003cp\u003e\"No, Sir,\" answered the disciple. \"If he was\r\nright and you were wrong, wrong will never drive\r\nright into doubt. If, on the other hand, he was\r\nwrong and you were right, he brought his doubt\r\nwith him, and you are not responsible.\"\u003c/p\u003e\r\n\u003cp\u003e\"Not so,\" said Pien Tzŭ. \"Of old, when a bird\r\nalighted outside the capital of Lu, the prince was\r\ndelighted, and killed an ox to feed it and had the\r\n\u003ci lang=\"zh\"\u003eChiu Shao\u003c/i\u003e played to entertain it. The bird, however,\r\nwas timid and dazed and dared not to eat or\r\ndrink. This was treating the bird like oneself.\r\nBut to treat a bird as a bird would treat a bird, you\r\nmust put it to roost in a deep forest, let it swim in\r\nriver or lake, and feed at its ease on the plain.\r\nNow Sun Hsiu is a man of small understanding;\r\nand for me to speak to him of the perfect man is\r\nlike setting a mouse to ride in a coach or a band of\r\nmusic to play to a quail. How should he not be\r\nstartled?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe above episode has already appeared in \u003ca href=\"#Page_220\" class=\"pginternal\"\u003ech. xviii\u003c/a\u003e.,\r\n\u003ci\u003ead fin.\u003c/i\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_245\"\u003e[245]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XX.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eMountain Trees.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—The alternatives of usefulness and uselessness—\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e a\r\n\u003ci lang=\"la\"\u003etertium quid\u003c/i\u003e—The human a hindrance to the divine—Altruism—Adaptation—Destiny—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e[This chapter is supplementary to chapter iv.]\u003c/p\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eChuang Tzŭ\u003c/span\u003e was travelling over a mountain\r\nwhen he saw a huge tree well covered with\r\nfoliage. A woodsman had stopped near by, not\r\ncaring to take it; and on Chuang Tzŭ enquiring\r\nthe reason, he was told that it was of no use.\u003c/p\u003e\r\n\u003cp\u003e\"This tree,\" cried Chuang Tzŭ, \"by virtue of\r\nbeing good for nothing succeeds in completing its\r\nallotted span.\"\u003c/p\u003e\r\n\u003cp\u003eWhen Chuang Tzŭ left the mountain, he put up\r\nat the house of an old friend. The latter was\r\ndelighted, and ordered a servant to kill a goose and\r\ncook it.\u003c/p\u003e\r\n\u003cp\u003e\"Which shall I kill?\" enquired the servant;\r\n\"the one that cackles or the one that doesn\u0027t?\"\u003c/p\u003e\r\n\u003cp\u003eHis master told him to kill the one which did not\r\ncackle. And accordingly, the next day, a disciple\r\nasked Chuang Tzŭ, saying, \"Yesterday, that tree on\r\nthe mountain, because good for nothing, was to\r\nsucceed in completing its allotted span. But now,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_246\"\u003e[246]\u003c/a\u003e\u003c/span\u003e\r\nour host\u0027s goose, which is good for nothing, has to\r\ndie. Upon which horn of the dilemma will you\r\nrest?\"\u003c/p\u003e\r\n\u003cp\u003e\"I rest,\" replied Chuang Tzŭ with a smile,\r\n\"halfway between the two. In that position,\r\nappearing to be what I am not, it is impossible to\r\navoid the troubles of mortality;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe text is here doubtful, and commentators explain\r\naccording to the fancy of each. When a Chinese\r\ncommentator does not understand his text, he\r\nusually slurs it over. He never says \"I do not\r\nunderstand.\" Chu Fu Tzŭ alone could rise to this\r\nheight.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethough, if charioted upon \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e and floating far\r\nabove mortality, this would not be so. No praise,\r\nno blame; both great and small; changing with\r\nthe change of time, but ever without special effort;\r\nboth above and below; making for harmony with\r\nsurroundings; reaching creation\u0027s First Cause;\r\nswaying all things and swayed by none;—how\r\nthen shall such troubles come? This was the\r\nmethod of Shên Nung and Huang Ti.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"If another guest had happened to arrive,\" says\r\nLin Hsi Chung, \"I fancy the chance even of the\r\ncackling goose would have been small.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"But amidst the mundane passions and relationships\r\nof man, such would not be the case. For\r\nwhere there is union, there is also separation;\r\nwhere there is completion, there is also destruction;\r\nwhere there is purity, there is also oppression;\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_247\"\u003e[247]\u003c/a\u003e\u003c/span\u003e\r\nwhere there is honour, there is also disparagement;\r\nwhere there is doing, there is also undoing; where\r\nthere is openness, there is also underhandedness;\r\nand where there is no semblance, there is also\r\ndeceit. How then can there be any fixed point?\r\nAlas indeed! Take note, my disciples, that such is\r\nto be found only in the domain of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eI Liao\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA sage of the Ch\u0027u State.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eof Shih-nan paid a visit to the prince of Lu. The\r\nlatter wore a melancholy look; whereupon the\r\nphilosopher of Shih-nan enquired what was the\r\ncause.\u003c/p\u003e\r\n\u003cp\u003e\"I study the doctrines of the ancient Sages,\"\r\nreplied the prince. \"I carry on the work of my\r\npredecessors. I respect religion. I honour the\r\ngood. Never for a moment do I relax in these\r\npoints; yet I cannot avoid misfortune, and consequently\r\nI am sad.\"\u003c/p\u003e\r\n\u003cp\u003e\"Your Highness\u0027 method of avoiding misfortune,\"\r\nsaid the philosopher of Shih-nan, \"is but a\r\nshallow one. A handsome fox or a striped leopard\r\nwill live in a mountain forest, hiding beneath some\r\nprecipitous cliff. This is their repose. They come\r\nout at night and keep in by day. This is their\r\ncaution. Though under the stress of hunger and\r\nthirst, they lie hidden, hardly venturing to slink\r\nsecretly to the river bank in search of food. This\r\nis their resoluteness. Nevertheless, they do not\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_248\"\u003e[248]\u003c/a\u003e\u003c/span\u003e\r\nescape the misfortune of the net and the trap. But\r\nwhat crime have they committed? \u0027Tis their skin\r\nwhich is the cause of their trouble; and is not the\r\nState of Lu your Highness\u0027 skin? I would have\r\nyour Highness put away body and skin alike, and\r\ncleansing your heart and purging it of passion,\r\nbetake yourself to the land where mortality is not.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTao.\u003c/span\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"In Nan-yüeh there is a district, called Established-Virtue.\r\nIts people are simple and honest,\r\nunselfish, and without passions. They can make,\r\nbut cannot keep. They give, but look for no\r\nreturn. They are not conscious of fulfilling obligations.\r\nThey are not conscious of subservience to\r\netiquette.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTheirs is the natural etiquette of well-regulated\r\nminds.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTheir actions are altogether uncontrolled, yet they\r\ntread in the way of the wise. Life is for enjoyment;\r\ndeath, for burial. And thither I would have\r\nyour Highness proceed, power discarded and the\r\nworld left behind, only putting trust in \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\"\u003c/p\u003e\r\n\u003cp\u003e\"The road is long and dangerous,\" said the\r\nprince. \"Rivers and hills to be crossed, and I\r\nwithout boat or chariot;—what then?\"\u003c/p\u003e\r\n\u003cp\u003e\"Unhindered by body and unfettered in mind,\"\r\nreplied the philosopher, \"your Highness will be a\r\nchariot to yourself.\"\u003c/p\u003e\r\n\u003cp\u003e\"But the road is long and dreary,\" argued the\r\nprince, \"and uninhabited.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis is a play on \"where mortality is not,\" above.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_249\"\u003e[249]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eI shall have no one to turn to for help; and how,\r\nwithout food, shall I ever be able to get there?\"\u003c/p\u003e\r\n\u003cp\u003e\"Decrease expenditure\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf energy.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand lessen desires,\" answered the philosopher,\r\n\"and even though without provisions, there will be\r\nenough. And then through river and over sea\r\nyour Highness will travel into shoreless illimitable\r\nspace. From the border-land, those who act as\r\nescort will return; but thence onwards your Highness\r\nwill travel afar.\u003c/p\u003e\r\n\u003cp\u003e\"It is the human in ourselves which is our\r\nhindrance; and the human in others which causes\r\nour sorrow. The great Yao had not this human\r\nelement himself, nor did he perceive it in others.\r\nAnd I would have your Highness put off this\r\nhindrance and rid yourself of this sorrow, and roam\r\nwith \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e alone through the realms of Infinite\r\nNought.\u003c/p\u003e\r\n\u003cp\u003e\"Suppose a boat is crossing a river, and another\r\nempty boat is about to collide with it. Even an\r\nirritable man would not lose his temper. But\r\nsupposing there was some one in the second boat.\r\nThen the occupant of the first would shout to him\r\nto keep clear. And if the other did not hear the\r\nfirst time, nor even when called to three times, bad\r\nlanguage would inevitably follow. In the first case\r\nthere was no anger, in the second there was;\r\nbecause in the first case the boat was empty, and in\r\nthe second it was occupied. And so it is with man.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_250\"\u003e[250]\u003c/a\u003e\u003c/span\u003e\r\nIf he could only roam empty through life, who\r\nwould be able to injure him?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWith his mind in a negative state, closed to all\r\nimpressions conveyed within by the senses from\r\nwithout.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003ePei Kung Shê, minister to Duke Ling of Wei,\r\nlevied contributions for making bells. An altar\r\nwas built outside the city gate;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFor purposes of sacrifice.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand in three months the bells, upper and lower,\r\nwere all hung.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe bell-chime consisted of a frame with bells swung\r\non an upper and lower bar.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen Wang Tzŭ Ch\u0027ing Chi\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMinister to the ruling House of Chou.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaw them, he asked, saying, \"How, Sir, did you\r\nmanage this?\"\u003c/p\u003e\r\n\u003cp\u003e\"In the domain of \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e,\" replied Shê, \"there\r\nmay not be managing. I have heard say that which\r\nis carved and polished reverts nevertheless to its\r\nnatural condition. And so I made allowances for\r\nignorance and for suspicion. I betrayed no feeling\r\nwhen welcomed or dismissed. I forbade not those\r\nwho came, nor detained those who went away. I\r\nshowed no resentment towards the unwilling, nor\r\ngratitude towards those who gave. Every one subscribed\r\nwhat he liked; and thus in my daily\r\ncollection of subscriptions, no injury was done.—\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_251\"\u003e[251]\u003c/a\u003e\u003c/span\u003eHow\r\nmuch more then those who have the great\r\n\u003cspan class=\"smcap\"\u003eWAY\u003c/span\u003e?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIf my success was due to the simple principle\r\nabove enunciated, what a success would result from\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, which is the infinite extension of such principles\r\ninto every phase of existence!\u003c/p\u003e\r\n\u003cp\u003eThe Chinese word here used for \"way,\" as a\r\nsynonym of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, settles the original meaning of the\r\nlatter in the sense of \"road.\" Thus Lao Tzŭ is said\r\nto have explained that the \u003cspan class=\"smcap\"\u003eWay\u003c/span\u003e he taught was not\r\nthe way which could be walked upon.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Confucius was hemmed in between Ch\u0027ên\r\nand Ts\u0027ai, he passed seven days without food.\u003c/p\u003e\r\n\u003cp\u003eThe minister Jen went to condole with him, and\r\nsaid, \"You were near, Sir, to death.\"\u003c/p\u003e\r\n\u003cp\u003e\"I was indeed,\" replied Confucius.\u003c/p\u003e\r\n\u003cp\u003e\"Do you fear death, Sir?\" enquired Jen.\u003c/p\u003e\r\n\u003cp\u003e\"I do,\" said Confucius.\u003c/p\u003e\r\n\u003cp\u003e\"Then I will try to teach you,\" said Jen, \"the\r\nway not to die.\u003c/p\u003e\r\n\u003cp\u003e\"In the eastern sea there are certain birds, called\r\nthe \u003ci lang=\"zh\"\u003ei-êrh\u003c/i\u003e. They behave themselves in a modest\r\nand unassuming manner, as though unpossessed of\r\nability. They fly simultaneously: they roost in a\r\nbody. In advancing, none strives to be first; in\r\nretreating, none ventures to be last. In eating,\r\nnone will be the first to begin; it is considered\r\nproper to take the leavings of others. Therefore, in\r\ntheir own ranks they are at peace, and the outside\r\nworld is unable to harm them. And thus they\r\nescape trouble.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_252\"\u003e[252]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Straight trees are the first felled. Sweet wells\r\nare soonest exhausted. And you, you make a show\r\nof your knowledge in order to startle fools. You\r\ncultivate yourself in contrast to the degradation of\r\nothers. And you blaze along as though the sun and\r\nmoon were under your arms; consequently, you\r\ncannot avoid trouble.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_243\" class=\"pginternal\"\u003e243\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Formerly, I heard a very wise man say, Self-praise\r\nis no recommendation. In merit achieved\r\nthere is deterioration. In fame achieved there is\r\nloss. Who can discard both merit and fame and\r\nbecome one with the rest? \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e pervades all things\r\nbut is not seen. \u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis is \"virtue,\" the expression of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003emoves through all things but its place is not known.\r\nIn its purity and constancy, it may be compared\r\nwith the purposeless. Remaining concealed,\r\nrejecting power, it works not for merit nor for\r\nfame. Thus, not censuring others, it is not censured\r\nby others.\u003c/p\u003e\r\n\u003cp\u003e\"And if the perfect man cares not for fame, why,\r\nSir, should you take pleasure in it?\"\u003c/p\u003e\r\n\u003cp\u003e\"Good indeed!\" replied Confucius; and forthwith\r\nhe took leave of his friends and dismissed his\r\ndisciples and retired to the wilds, where he dressed\r\nhimself in skins and serge and fed on acorns and\r\nchestnuts. He passed among the beasts and birds\r\nand they took no heed of him. And if so, how much\r\nmore among men?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAn unquestionably spurious episode.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_253\"\u003e[253]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eConfucius asked Tzŭ Sang Hu,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_68\" class=\"pginternal\"\u003ech. vi\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaying, \"I have been twice expelled from Lu. My\r\ntree was cut down in Sung. I have been tabooed\r\nin Wei. I am a failure in Shang and Chou. I\r\nwas surrounded between Ch\u0027ên and Ts\u0027ai. And in\r\naddition to all these troubles, my friends have\r\nseparated from me and my disciples are gone. How\r\nis this?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_180\" class=\"pginternal\"\u003e180\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Have you not heard,\" replied Sang Hu, \"how\r\nwhen the men of Kuo fled, one of them, named Lin\r\nHui, cast aside most valuable regalia and carried\r\naway his child upon his back? Some one suggested\r\nthat he was influenced by the value of the child;—but\r\nthe child\u0027s value was small. Or by the inconvenience\r\nof the regalia;—but the inconvenience of\r\nthe child would be much greater. Why then did\r\nhe leave behind the regalia and carry off the\r\nchild?\u003c/p\u003e\r\n\u003cp\u003e\"Lin Hui himself said, \u0027The regalia involved\r\na mere question of money. The child was from\r\nGod.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"And so it is that in trouble and calamity mere\r\nmoney questions are neglected, while we ever cling\r\nnearer to that which is from God. And between\r\nneglecting and clinging to, the difference is great.\u003c/p\u003e\r\n\u003cp\u003e\"The friendship of the superior man is negative\r\nlike water. The friendship of the mean man is\r\nfull-flavoured like wine. That of the superior man\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_254\"\u003e[254]\u003c/a\u003e\u003c/span\u003e\r\npasses from the negative to the affectionate. That\r\nof the mean man passes from the full-flavoured to\r\nnothing. The friendship of the mean man begins\r\nwithout due cause, and in like manner comes to an\r\nend.\u003c/p\u003e\r\n\u003cp\u003e\"I hear and obey,\" replied Confucius; and\r\nforthwith he went quietly home, put an end to his\r\nstudies and cast aside his books. His disciples no\r\nlonger saluted him as teacher; but his love for them\r\ndeepened every day.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eOn another occasion, Sang Hu said to him again,\r\n\"When Shun was about to die, he commanded the\r\nGreat Yü as follows:—Be careful. Act in accordance\r\nwith your physical body. Speak in accordance\r\nwith your feelings. You will thus not get into\r\ndifficulty with the former nor suffer annoyance in\r\nthe latter. And as under these conditions you will\r\nnot stand in need of outward embellishment of any\r\nkind, it follows that you therefore will not stand in\r\nneed of anything.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlso an episode of doubtful authorship. The commentators,\r\nhowever, have nothing to say against its\r\ngenuineness.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eChuang Tzŭ put on cotton clothes with patches\r\nin them, and arranging his girdle and tieing on his\r\nshoes,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo keep them from falling off.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewent to see the prince of Wei.\u003c/p\u003e\r\n\u003cp\u003e\"How miserable you look, Sir!\" cried the prince.\u003c/p\u003e\r\n\u003cp\u003e\"It is poverty, not misery,\" replied Chuang Tzŭ.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_255\"\u003e[255]\u003c/a\u003e\u003c/span\u003e\r\n\"A man who has \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e cannot be miserable.\r\nRagged clothes and old boots make poverty, not\r\nmisery. Mine is what is called being out of harmony\r\nwith one\u0027s age.\u003c/p\u003e\r\n\u003cp\u003e\"Has your Highness never seen a climbing ape?\r\nGive it some large tree, and it will twist and twirl\r\namong the branches as though monarch of all it\r\nsurveys. Yi and Fêng Mêng\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAn ancient archer and his apprentice.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ecan never catch a glimpse of it.\u003c/p\u003e\r\n\u003cp\u003e\"But put it in a bramble bush, and it will move\r\ncautiously with sidelong glances, trembling all over\r\nwith fear. Not that its muscles relax in the face of\r\ndifficulty, but because it is at a disadvantage as\r\nregards position, and is unable to make use of its\r\nskill. And how should any one, living under\r\nfoolish sovereigns and wicked ministers, help being\r\nmiserable, even though he might wish not to be so?\u003c/p\u003e\r\n\u003cp\u003e\"It was under such circumstances that Pi Kan\r\nwas disembowelled.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_38\" class=\"pginternal\"\u003ech. iv\u003c/a\u003e. The above episode is too much even\r\nfor Chinese critics, and has been condemned\r\naccordingly.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Confucius was hemmed in between Ch\u0027ên\r\nand Ts\u0027ai and had gone seven days without food,\r\nthen, holding in his left hand a piece of dry wood\r\nand in his right hand a dry stick, he sang a ballad\r\nof Piao Shih.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAn ancient ruler.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_256\"\u003e[256]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eHe had an instrument, but the gamut was wanting.\r\nThere was sound, but no tune. The sound of the\r\nwood accompanied by the voice of the man yielded\r\na harsh result, but it was in keeping with the\r\nfeelings of his audience.\u003c/p\u003e\r\n\u003cp\u003eYen Hui, who was standing by in a respectful\r\nattitude, thereupon began to turn his eyes about\r\nhim; and Confucius, fearing lest he should be\r\ndriven by exaltation into bragging, or by a desire\r\nfor safety into sorrow,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs a result of hearing the song.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003espoke to him as follows:—\u003c/p\u003e\r\n\u003cp\u003e\"Hui! it is easy to escape injury from God; it\r\nis difficult to avoid the benefits of man. There is\r\nno beginning and there is no end. Man and God\r\nare \u003cspan class=\"smcap\"\u003eONE\u003c/span\u003e. Who then was singing just now?\"\u003c/p\u003e\r\n\u003cp\u003e\"Pray, Sir, what do you mean,\" asked Yen Hui,\r\n\"by saying that it is easy to escape injury from\r\nGod?\"\u003c/p\u003e\r\n\u003cp\u003e\"Hunger, thirst, cold, and heat,\" replied Confucius,\r\n\"are but as fetters in the path of life. They\r\nbelong to the natural laws which govern the universe;\r\nand in obedience thereto I pass on my\r\nallotted course. The subject dares not disregard\r\nthe mandates of his prince. And if this is man\u0027s\r\nduty to man, how much more shall it be his duty to\r\nGod?\"\u003c/p\u003e\r\n\u003cp\u003e\"What is the meaning of difficult to avoid the\r\nbenefits of man?\" asked Yen Hui.\u003c/p\u003e\r\n\u003cp\u003e\"If one begins,\" replied Confucius, \"by adapta\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_257\"\u003e[257]\u003c/a\u003e\u003c/span\u003etion\r\nto surroundings, rank and power follow without\r\ncease. Such advantages are external; they are not\r\nderived from oneself. And my life is more or less\r\ndependent upon the external. The superior man\r\ndoes not steal these; nor does the good man pilfer\r\nthem. What then do I but take them as they\r\ncome?\u003c/p\u003e\r\n\u003cp\u003e\"Therefore it has been said that no bird is so\r\nwise as the swallow. If it sees a place unfit to\r\ndwell in, it will not bestow a glance thereon; and\r\neven though it should drop food there, it will leave\r\nthe food and fly away. Now swallows fear man.\r\nYet they dwell among men. Because there they find\r\ntheir natural abode.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn the same way, man should adapt himself to the\r\nconditions which surround him.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"And what is the meaning,\" enquired Yen Hui,\r\n\"of no beginning and no end?\"\u003c/p\u003e\r\n\u003cp\u003e\"The work goes on,\" replied Confucius, \"and\r\nno man knoweth the cause. How then shall he\r\nknow the end, or the beginning? There is nothing\r\nleft to us but to wait.\"\u003c/p\u003e\r\n\u003cp\u003e\"And that man and God are \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e,\" said Yen\r\nHui. \"What does that mean?\"\u003c/p\u003e\r\n\u003cp\u003e\"That man is,\" replied Confucius, \"is from God.\r\nThat God is, is also from God. That man is not\r\nGod, is his nature.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eSc.\u003c/i\u003e that which makes him man.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe Sage quietly waits for death as the end.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich shall unite him once again with God.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_258\"\u003e[258]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eWhen Chuang Tzŭ was wandering in the park\r\nat Tiao-ling, he saw a strange bird which came from\r\nthe south. Its wings were seven feet across. Its\r\neyes were an inch in circumference. And it flew\r\nclose past Chuang Tzŭ\u0027s head to alight in a chestnut\r\ngrove.\u003c/p\u003e\r\n\u003cp\u003e\"What manner of bird is this?\" cried Chuang\r\nTzŭ. \"With strong wings it does not fly away.\r\nWith large eyes it does not see.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOr it would not have flown so near.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSo he picked up his skirts and strode towards it\r\nwith his cross-bow, anxious to get a shot. Just\r\nthen he saw a cicada enjoying itself in the shade,\r\nforgetful of all else. And he saw a mantis spring\r\nand seize it, forgetting in the act its own body,\r\nwhich the strange bird immediately pounced upon\r\nand made its prey. And this it was which had\r\ncaused the bird to forget its own nature.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAnd approach so close to man.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThis episode has been widely popularised in Chinese\r\nevery-day life. Its details have been expressed\r\npictorially in a roughly-executed woodcut, with the\r\naddition of a tiger about to spring upon the man,\r\nand a well into which both will eventually tumble.\r\nA legend at the side reads,—\"All is Destiny!\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Alas!\" cried Chuang Tzŭ with a sigh, \"how\r\ncreatures injure one another. Loss follows the\r\npursuit of gain.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_259\"\u003e[259]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThose who would prey on others are preyed upon\r\nin turn themselves.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSo he laid aside his bow and went home, driven\r\naway by the park-keeper who wanted to know what\r\nbusiness he had there.\u003c/p\u003e\r\n\u003cp\u003eFor three months after this, Chuang Tzŭ did not\r\nleave the house; and at length Lin Chü\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA disciple.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003easked him, saying, \"Master, how is it that you\r\nhave not been out for so long?\"\u003c/p\u003e\r\n\u003cp\u003e\"While keeping my physical frame,\" replied\r\nChuang Tzŭ, \"I lost sight of my real self. Gazing\r\nat muddy water, I lost sight of the clear abyss.\r\nBesides, I have learnt from the Master as follows:—\"When\r\nyou go into the world, follow its\r\ncustoms.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis saying is attributed, in uncanonical works, to\r\nConfucius. But if any one was \"Master\" to Chuang\r\nTzŭ, it would of course be Lao Tzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNow when I strolled into the park at Tiao-ling, I\r\nforgot my real self. That strange bird which flew\r\nclose past me to the chestnut grove, forgot its\r\nnature. The keeper of the chestnut grove took\r\nme for a thief. Consequently I have not been\r\nout.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Yang Tzŭ\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eYang Chu. See \u003ca href=\"#Page_99\" class=\"pginternal\"\u003ech. viii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_260\"\u003e[260]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003ewent to the Sung State, he passed a night at an\r\ninn.\u003c/p\u003e\r\n\u003cp\u003eThe innkeeper had two concubines, one beautiful,\r\nthe other ugly. The latter he loved; the former,\r\nhe hated.\u003c/p\u003e\r\n\u003cp\u003eYang Tzŭ asked how this was; whereupon one\r\nof the inn servants said, \"The beautiful one is so\r\nconscious of her beauty that one does not think\r\nher beautiful. The ugly one is so conscious of\r\nher ugliness that one does not think her ugly.\"\u003c/p\u003e\r\n\u003cp\u003e\"Note this, my disciples!\" cried Yang Tzŭ.\r\n\"Be virtuous, but without being consciously so;\r\nand wherever you go, you will be beloved.\"\u003c/p\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_261\"\u003e[261]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXI.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eT\u0027ien Tzŭ Fang.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e cannot be imparted in words—It is not at man\u0027s\r\ndisposal—It does not consist in formal morality—It is an inalienable\r\nelement of existence—Without it the soul dies—With it man is happy\r\nand his immortality secure—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e[This chapter is supplementary to chapter vi.]\u003c/p\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eT\u0027ien Tzŭ Fang\u003c/span\u003e was in attendance upon\r\nPrince Wên of Wei.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhose tutor he was.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe kept on praising Ch\u0027i Kung, until at length\r\nPrince Wên said, \"Is Ch\u0027i Kung your tutor?\"\u003c/p\u003e\r\n\u003cp\u003e\"No,\" replied Tzŭ Fang; \"he is merely a\r\nneighbour. He discourses admirably upon \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\r\nThat is why I praise him.\"\u003c/p\u003e\r\n\u003cp\u003e\"Have you then no tutor?\" enquired the Prince.\u003c/p\u003e\r\n\u003cp\u003e\"I have,\" replied Tzŭ Fang.\u003c/p\u003e\r\n\u003cp\u003e\"And who may he be?\" said Prince Wên.\u003c/p\u003e\r\n\u003cp\u003e\"Tung Kuo Shun Tzŭ,\" answered Tzŭ Fang.\u003c/p\u003e\r\n\u003cp\u003e\"Then how is it you do not praise him?\" asked\r\nthe Prince.\u003c/p\u003e\r\n\u003cp\u003e\"He is perfect,\" replied Tzŭ Fang. \"In appearance,\r\na man; in reality, God. Unconditioned\r\nhimself, he falls in with the conditioned, to his\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_262\"\u003e[262]\u003c/a\u003e\u003c/span\u003e\r\nown greater glory. Pure himself, he can still\r\ntolerate others. If men are without \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, by a\r\nmere look he calls them to a sense of error, and\r\ncauses their intentions to melt away. How could\r\nI praise him?\"\u003c/p\u003e\r\n\u003cp\u003eThereupon Tzŭ Fang took his leave, and the\r\nPrince remained for the rest of the day absorbed\r\nin silence. At length he called an officer in waiting\r\nand said, \"How far beyond us is the man of perfect\r\nvirtue! Hitherto I have regarded the discussion\r\nof holiness and wisdom, and the practice of charity\r\nand duty to one\u0027s neighbour, as the utmost point\r\nattainable. But now that I have heard of Tzŭ\r\nFang\u0027s tutor, my body is relaxed and desires not\r\nmovement, my mouth is closed and desires not\r\nspeech. All I have learnt, verily it is mere\r\nundergrowth. And the kingdom of Wei is my\r\nbane.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is not to be reached by the superficial\r\nworker, or by such as value the distinctions of this\r\nworld.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Wên Po Hsüeh Tzŭ\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"A sage from the south,\" as the commentators say,\r\nanticipating the \"Middle Kingdom\" below.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewas on his way to Ch\u0027i, he broke his journey in Lu.\r\nA certain man of Lu begged for an interview, but\r\nWên Po Hsüeh Tzŭ said, \"No. I have heard that\r\nthe gentlemen of the Middle Kingdom are experts\r\nin ceremonies and obligations, but wanting in\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_263\"\u003e[263]\u003c/a\u003e\u003c/span\u003e\r\nknowledge of the human heart. I do not wish to\r\nsee him.\"\u003c/p\u003e\r\n\u003cp\u003eSo he went on to Ch\u0027i; but once more at Lu,\r\non his way home, the same man again begged to\r\nhave an interview.\u003c/p\u003e\r\n\u003cp\u003e\"When I was last here,\" cried Wên Po Hsüeh\r\nTzŭ, \"he asked to see me, and now again he asks\r\nto see me. Surely he must have something to\r\ncommunicate.\"\u003c/p\u003e\r\n\u003cp\u003eWhereupon he went and received the stranger,\r\nand on returning gave vent to sighs. Next day\r\nhe received him again, and again after the interview\r\ngave vent to sighs. Then his servant asked\r\nhim, saying, \"How is it that whenever you receive\r\nthis stranger, you always sigh afterwards?\"\u003c/p\u003e\r\n\u003cp\u003e\"I have already told you,\" replied Wên Po Hsüeh\r\nTzŭ, \"that the people of the Middle Kingdom\r\nare experts in ceremonies and obligations but\r\nwanting in knowledge of the human heart. The\r\nman who visited me came in and went out as \u003cem\u003eper\u003c/em\u003e\r\ncompasses and square. His demeanour was now\r\nthat of the dragon, now that of the tiger. He\r\ncriticised me as though he had been my son. He\r\nadmonished me as though he had been my father.\r\nTherefore I gave vent to sighs.\"\u003c/p\u003e\r\n\u003cp\u003eWhen Confucius saw Wên Po Hsüeh Tzŭ, the\r\nformer did not utter a word. Whereupon Tzŭ Lu\r\nsaid, \"Master, you have long wished to see Wên\r\nPo Hsüeh Tzŭ. How is it that when you do see\r\nhim you do not speak?\"\u003c/p\u003e\r\n\u003cp\u003e\"With such men as these,\" replied Confucius,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_264\"\u003e[264]\u003c/a\u003e\u003c/span\u003e\r\nyou have only to look, and \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e abides. There is\r\nno room for speech.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_56\" class=\"pginternal\"\u003ech. v\u003c/a\u003e, \u003ci\u003ead init.\u003c/i\u003e, on \"the Doctrine which is not\r\nexpressed in words.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eYen Yüan\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_179\" class=\"pginternal\"\u003e179\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003easked Confucius, saying, \"Master, when you go at\r\na walk, I go at a walk. When you trot, I trot.\r\nWhen you gallop, I gallop. But when you dash\r\nbeyond the bounds of mortality, I can only stand\r\nstaring behind. How is this?\"\u003c/p\u003e\r\n\u003cp\u003e\"Explain yourself,\" said Confucius.\u003c/p\u003e\r\n\u003cp\u003e\"I mean,\" continued Yen Yüan, \"that as you\r\nspeak, I speak. As you argue, I argue. As you\r\npreach \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, so I preach \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. And by \u0027when you\r\ndash beyond the bounds of mortality I can only\r\nstand staring behind,\u0027 I mean that without speaking\r\nyou make people believe you, without striving you\r\nmake people love you, without factitious attractions\r\nyou gather people around you. I cannot\r\nunderstand how this is so.\"\u003c/p\u003e\r\n\u003cp\u003e\"What is there to prevent you from finding\r\nout?\" replied Confucius. \"There is no sorrow to\r\nbe compared with the death of the mind. The\r\ndeath of the body is of but secondary importance.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCf. \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e, \"The body decomposes, and the mind\r\ngoes with it. This is our real cause for sorrow.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The sun rises in the east and sets in the west.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_265\"\u003e[265]\u003c/a\u003e\u003c/span\u003e\r\nThere is no place which he does not illuminate;\r\nand those who have eyes and feet depend upon him\r\nto use them with success. When he comes forth,\r\nthat is existence; when he disappears, that is non-existence.\u003c/p\u003e\r\n\u003cp\u003e\"And every human being has that upon which\r\nhe depends for death or for life.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMind, which rises with life and sets at death.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut if I, receiving this mind-informed body, pass\r\nwithout due modification to the end,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSo that the mind perishes with the body.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eday and night subject to ceaseless wear and tear\r\nlike a mere thing, unknowing what the end will be,\r\nand in spite of this mind-informed body\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich should teach a higher lesson.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003econscious only that fate cannot save me from the\r\ninevitable grave-yard,—then I am consuming life\r\nuntil at death it is as though you and I had but\r\nonce linked arms to be finally parted for ever! Is\r\nnot that indeed a cause for sorrow?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe motive of this involved paragraph is identical\r\nwith that of Mr. Mallock\u0027s famous essay \u003ccite\u003eIs Life\r\nWorth Living?\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Now you fix your attention upon something in\r\nme which, while you look, has already passed away.\r\nYet you seek for it as though it must be still there,—like\r\none who seeks for a horse in a market-place.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn the interim the animal has been sold.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_266\"\u003e[266]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eWhat I admire in you is transitory. Nevertheless,\r\nwhy should you grieve? Although my old self\r\nis constantly passing away, there remains that\r\nwhich does not pass away.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe mind, which feeds and thrives upon change.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eConfucius went to see Lao Tzŭ. The latter had\r\njust washed his head, and his hair was hanging\r\ndown his back to dry. He looked like a lifeless\r\nbody; so Confucius waited awhile, but at length\r\napproached and said, \"Do my eyes deceive me, or\r\nis this really so? Your frame, Sir, seems like dry\r\nwood, as if it had been left without that which\r\ninforms it with the life of man.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eChuang Tzŭ (?) is here repeating himself.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"I was wandering,\" replied Lao Tzŭ, \"in the\r\nunborn.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eReflecting upon the state of man before his birth\r\ninto the world.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"What does that mean?\" asked Confucius.\u003c/p\u003e\r\n\u003cp\u003e\"My mind is trammelled,\" replied Lao Tzŭ,\r\n\"and I cannot know. My mouth is closed and I\r\ncannot speak. But I will try to tell you what is\r\nprobably the truth.\u003c/p\u003e\r\n\u003cp\u003e\"The perfect Negative principle is majestically\r\npassive. The perfect Positive principle is powerfully\r\nactive. Passivity emanates from heaven\r\nabove; activity proceeds from earth beneath. The\r\ninteraction of the two results in that harmony by\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_267\"\u003e[267]\u003c/a\u003e\u003c/span\u003e\r\nwhich all things are produced. There may be a\r\nFirst Cause, but we never see his form. His report\r\nfills space. There is darkness and light. Days\r\ncome and months go. Work is being constantly\r\nperformed, yet we never witness the performance.\r\nLife must bring us from somewhere, and death\r\nmust carry us back. Beginning and end follow\r\nceaselessly one upon the other, and we cannot say\r\nwhen the series will be exhausted. If this is not\r\nthe work of a First Cause, what is it?\"\u003c/p\u003e\r\n\u003cp\u003e\"Kindly explain,\" said Confucius, \"what is to\r\nbe got by wandering as you said.\"\u003c/p\u003e\r\n\u003cp\u003e\"The result,\" answered Lao Tzŭ, \"is perfect\r\ngoodness and perfect happiness. And he who has\r\nthese is a perfect man.\"\u003c/p\u003e\r\n\u003cp\u003e\"And by what means,\" enquired Confucius,\r\n\"can this be attained?\"\u003c/p\u003e\r\n\u003cp\u003e\"Animals,\" said Lao Tzŭ, \"that eat grass do\r\nnot mind a change of pasture. Creatures that live\r\nin water do not mind a change of pond. A slight\r\nchange may be effected so long as the essential is\r\nuntouched.\u003c/p\u003e\r\n\u003cp\u003e\"Joy, anger, sorrow, happiness, find no place\r\nin that man\u0027s breast; for to him all creation is\r\n\u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e. And all things being thus united in \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e,\r\nhis body and limbs are but as dust of the earth,\r\nand life and death, beginning and end, are but as\r\nnight and day, and cannot destroy his peace. How\r\nmuch less such trifles as gain or loss, misfortune\r\nor good fortune?\u003c/p\u003e\r\n\u003cp\u003e\"He rejects rank as so much mud. For he\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_268\"\u003e[268]\u003c/a\u003e\u003c/span\u003e\r\nknows that if a man is of honourable rank, the\r\nhonour is in himself, and cannot be lost by change\r\nof condition, nor exhausted by countless modifications\r\nof existence. Who then can grieve his heart?\r\nThose who practise \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e understand the secret of\r\nthis.\"\u003c/p\u003e\r\n\u003cp\u003e\"Master,\" said Confucius, \"your virtue equals\r\nthat of Heaven and Earth; yet you still employ\r\nperfect precepts in the cultivation of your heart.\r\nWho among the sages of old could have uttered\r\nsuch words?\"\u003c/p\u003e\r\n\u003cp\u003e\"Not so,\" answered Lao Tzŭ. \"The fluidity\r\nof water is not the result of any effort on the part\r\nof the water, but is its natural property. And the\r\nvirtue of the perfect man is such that even without\r\ncultivation there is nothing which can withdraw\r\nfrom his sway. Heaven is naturally high, the earth\r\nis naturally solid, the sun and moon are naturally\r\nbright. Do they cultivate these attributes?\"\u003c/p\u003e\r\n\u003cp\u003eConfucius went forth and said to Yen Hui,\u003c/p\u003e\r\n\u003cp\u003e\"In point of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, I am but as an animalcule in\r\nvinegar. Had not the Master opened my eyes, I\r\nshould not have perceived the vastness of the\r\nuniverse.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe who would concentrate himself upon life after\r\ndeath must first familiarise himself with life before\r\nbirth.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Chuang Tzŭ was at an interview with\r\nDuke Ai of Lu,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWho had then been dead 120 years.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_269\"\u003e[269]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003ethe latter said, \"We have many scholars, Sir, in\r\nLu, but few of your school.\"\u003c/p\u003e\r\n\u003cp\u003e\"In Lu,\" replied Chuang Tzŭ, \"there are but\r\nfew scholars.\"\u003c/p\u003e\r\n\u003cp\u003e\"Look at the number who wear scholars\u0027 robes,\"\r\nsaid the Duke. \"How can you say they are few?\"\u003c/p\u003e\r\n\u003cp\u003e\"Scholars who wear round hats,\" answered\r\nChuang Tzŭ, \"know the seasons of Heaven.\r\nScholars who wear square shoes know the shape\r\nof Earth.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAccording to ancient Chinese cosmogony, \"Heaven\r\nis round: Earth is square.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd scholars who loosely gird themselves are\r\nready to decide whatever questions may arise. But\r\nscholars who have \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e do not necessarily wear\r\nrobes; neither does the wearing of robes necessarily\r\nmean that a scholar has \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. If your Highness\r\ndoes not think so, why not issue an order through\r\nthe Middle Kingdom, making death the punishment\r\nfor all who wear the robes without having\r\nthe \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e?\"\u003c/p\u003e\r\n\u003cp\u003eThereupon Duke Ai circulated this mandate for\r\nfive days, the result being that not a single man in\r\nLu dared to don scholars\u0027 robes,—with the exception\r\nof one old man who, thus arrayed, took his\r\nstand at the Duke\u0027s gate.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMy Ming editor (a priest) says this was Confucius\r\nhimself!\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe Duke summoned him to the presence, and\r\nasked him many questions on politics, trying to\r\nentangle him, but in vain. Then Chuang Tzŭ said,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_270\"\u003e[270]\u003c/a\u003e\u003c/span\u003e\r\n\"If there is only one scholar in Lu, surely that is\r\nnot many.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is unnecessary, says Lin Hsi Chung, to descend\r\nto anachronisms in reference to the genuineness of\r\nthis episode.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eRank and power had no charms for Po Li Ch\u0027i.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e7th century BC. This story is alluded to by\r\nMencius.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSo he took to feeding cattle. His cattle were\r\nalways fat, which caused Duke Mu of Ch\u0027in to\r\nignore his low condition and entrust him with the\r\nadministration.\u003c/p\u003e\r\n\u003cp\u003eShun cared nothing for life or death. He was\r\ntherefore able to influence men\u0027s hearts.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHis parents even went so far as to try to kill him.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003ePrince Yüan of Sung desiring to draw a map,\r\nthe officials of that department presented themselves,\r\nand after making obeisance stood waiting\r\nfor the order, more than half of them already licking\r\ntheir brushes and mixing their ink.\u003c/p\u003e\r\n\u003cp\u003eOne of them arrived late. He sauntered in\r\nwithout hurrying himself; and when he had made\r\nobeisance, did not wait but went off home.\u003c/p\u003e\r\n\u003cp\u003eThe Prince sent a man to see what he did. He\r\ntook off his clothes and squatted down bare-backed.\u003c/p\u003e\r\n\u003cp\u003e\"He will do,\" cried the Prince. \"He is a true\r\nartist.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe commentators do not get much out of this\r\nepisode. Lin Hsi Chung damns it as a forgery.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_271\"\u003e[271]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eWhen Wên Wang was on a tour of inspection\r\nin Tsang, he saw an old man fishing. But his\r\nfishing was not real fishing, for he did not fish to\r\ncatch fish, but to amuse himself.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWherefore, from the standpoint of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, he was\r\nthe more likely to succeed.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSo Wên Wang wished to employ him in the\r\nadministration of government, but feared lest his\r\nown ministers, uncles, and brothers, might object.\r\nOn the other hand, if he let the old man go, he\r\ncould not bear to think of the people being deprived\r\nof such an influence.\u003c/p\u003e\r\n\u003cp\u003eAccordingly, that very morning he informed his\r\nministers, saying, \"I once dreamt that a Sage of\r\na black colour and with a large beard, riding upon\r\na parti-coloured horse with red stockings on one\r\nside, appeared and instructed me to place the administration\r\nin the hands of the old gentleman of\r\nTsang, promising that the people would benefit\r\ngreatly thereby.\"\u003c/p\u003e\r\n\u003cp\u003eThe ministers at once said, \"It is a command\r\nfrom your Highness\u0027 father.\"\u003c/p\u003e\r\n\u003cp\u003e\"I think so,\" answered Wên Wang. \"But let\r\nus try by divination.\"\u003c/p\u003e\r\n\u003cp\u003e\"It is a command from your Highness\u0027 late\r\nfather,\" said the ministers, \"and may not be disobeyed.\r\nWhat need for divination?\"\u003c/p\u003e\r\n\u003cp\u003eSo the old man of Tsang was received and\r\nentrusted with the administration. He altered\r\nnone of the existing statutes. He issued no unjust\r\nregulations. And when, after three years, Wên\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_272\"\u003e[272]\u003c/a\u003e\u003c/span\u003e\r\nWang made another inspection, he found all\r\ndangerous organisations broken up, the officials\r\ndoing their duty as a matter of course, while the\r\nuse of measures of grain was unknown within the\r\nfour boundaries of the State. There was thus\r\nunanimity in the public voice, singleness of official\r\npurpose, and identity of interests to all.\u003c/p\u003e\r\n\u003cp\u003eSo Wên Wang appointed the old man Grand\r\nTutor; and then, standing with his face to the north,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAn attitude of respect. Facing the south was the\r\nconventional position of a ruler.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003easked him, saying, \"Can such government be\r\nextended over the empire?\"\u003c/p\u003e\r\n\u003cp\u003eThe old man of Tsang was silent and made no\r\nreply. He then abruptly took leave, and by the\r\nevening of that same day had disappeared, never\r\nto be heard of again.\u003c/p\u003e\r\n\u003cp\u003eYen Yüan said to Confucius, \"If Wên Wang\r\nwas unable to do this of himself, how was he able\r\nto do it by a dream?\"\u003c/p\u003e\r\n\u003cp\u003e\"Silence!\" cried Confucius: \"It is not for you\r\nto criticise Wên Wang who succeeded in fulfilling\r\nhis mission. The dream was merely to satisfy the\r\nvulgar mind.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe whole episode is of course spurious.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eLieh Yü K\u0027ou\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003cem\u003eOr\u003c/em\u003e Lieh Tzŭ. See \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ech. i\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003einstructed Po Hun Wu Jên\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_56\" class=\"pginternal\"\u003ech. v\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ein archery. Drawing the bow to its full, he placed\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_273\"\u003e[273]\u003c/a\u003e\u003c/span\u003e\r\na cup of water on his elbow and began to let fly.\r\nHardly was one arrow out of sight ere another was\r\non the string, the archer standing all the time like\r\na statue.\u003c/p\u003e\r\n\u003cp\u003e\"But this is shooting under ordinary conditions,\"\r\ncried Po Hun Wu Jên; \"it is not shooting under\r\nextraordinary conditions. Now I will ascend a\r\nhigh mountain with you, and stand on the edge of\r\na precipice a thousand feet in height, and see how\r\nyou can shoot then.\"\u003c/p\u003e\r\n\u003cp\u003eThereupon Wu Jên went with Lieh Tzŭ up a\r\nhigh mountain, and stood on the edge of a precipice\r\na thousand feet in height, approaching it backwards\r\nuntil one-fifth of his feet overhung the\r\nchasm, when he beckoned to Lieh Tzŭ to come on.\r\nBut the latter had fallen prostrate on the ground,\r\nwith the sweat pouring down to his heels.\u003c/p\u003e\r\n\u003cp\u003e\"The perfect man,\" said Wu Jên, \"soars up to\r\nthe blue sky, or dives down to the yellow springs,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe infernal regions.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eor flies to some extreme point of the compass,\r\nwithout change of countenance. But you are\r\nterrified, and your eyes are dazed. Your internal\r\neconomy is defective.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eYou have not \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChien Wu\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ech. i\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaid to Sun Shu Ao,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA famous minister of the Ch\u0027u State.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_274\"\u003e[274]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Sir, you have been three times called to office\r\nwithout showing any elation, and you have been\r\nthree times dismissed without displaying any\r\nchagrin. At first, I doubted you; but now I notice\r\nthat your breathing is perfectly regular. How do\r\nyou manage thus to control your emotions?\"\u003c/p\u003e\r\n\u003cp\u003e\"I am no better than other people,\" replied\r\nSun Shu Ao. \"I regard office when it comes as\r\nsomething which may not be declined; when it\r\ngoes, as something which cannot be kept. To\r\nme both the getting and losing are outside my\r\nown self; and therefore I feel no chagrin. How\r\nam I better than other people?\u003c/p\u003e\r\n\u003cp\u003e\"Besides, I am not conscious of office being\r\neither in the hands of others or in my own. If\r\nit is in the hands of others, my own personality\r\ndisappears; if in mine, theirs. And amidst the\r\ncares of deliberation and investigation, what\r\nleisure has one for troubling about rank?\"\u003c/p\u003e\r\n\u003cp\u003eWhen Confucius heard this, he said, \"The perfect\r\nSages of old!—cunning men could not defeat\r\nthem; beautiful women could not seduce them;\r\nrobbers could not steal from them;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThey were unmoved in the face of danger.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFu Hsi and the Yellow Emperor could not make\r\nfriends of them. Life and death are great; yet\r\nthese gave them no pang.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThat would cause them to sacrifice truth.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHow much less then rank and power!\u003c/p\u003e\r\n\u003cp\u003e\"The souls of such men pierced through huge\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_275\"\u003e[275]\u003c/a\u003e\u003c/span\u003e\r\nmountains as though they had been nothing;\r\ndescended into the abyss without getting wet;\r\noccupied lowly stations without chagrin. They\r\nfilled the whole universe; and the more they gave\r\nto others, the more they had themselves.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese last words occur in chapter lxxxi. of the\r\n\u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e. It is, to say the least, strange to\r\nfind them here in the mouth of Confucius without\r\na hint as to their alleged Taoistic source.\u003c/p\u003e\r\n\u003cp\u003eThe explanation is that when this episode was\r\npenned, that patchwork treatise which passes under\r\nthe name of the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e had not been pieced\r\ntogether.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThe Prince of Ch\u0027u was sitting with the Prince\r\nof Fan. By and by, one of the officials of Ch\u0027u\r\nsaid, \"There were three indications of the destruction\r\nof the Fan State.\"\u003c/p\u003e\r\n\u003cp\u003e\"The destruction of the Fan State,\" cried the\r\nPrince of Fan, \"did not suffice to injure my\r\nexistence.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich was already, by virtue of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, beyond the\r\nreach of mundane influences.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd while the destruction of the Fan State did\r\nnot suffice to injure my existence, the preservation\r\nof the Ch\u0027u State will not be enough to preserve\r\nyours.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eYou being without \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFrom this point of view it will be seen that while\r\nwe Fans have not begun to be destroyed, you\r\nCh\u0027us have not begun to exist.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA good specimen of the \u003ci lang=\"la\"\u003eFallacia Amphiboliæ\u003c/i\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_276\"\u003e[276]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXII.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eKnowledge Travels North.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Inaction and \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e—The universe our model—Spontaneity\r\nour watchword—Omnipresence and indivisibility of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e—External\r\nactivity, internal passivity—Man\u0027s knowledge finite—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e[This chapter is supplementary to chapter vi.]\u003c/p\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eWhen\u003c/span\u003e Knowledge travelled north, across the\r\nBlack Water, and over the Dark-Steep\r\nMountain, he met Do-nothing Say-nothing and\r\nasked of him as follows:—\u003c/p\u003e\r\n\u003cp\u003e\"Kindly tell me by what thoughts, by what\r\ncogitations, may \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e be known? By resting in\r\nwhat, by according in what, may \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e be approached?\r\nBy following what, by pursuing what,\r\nmay \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e be attained?\"\u003c/p\u003e\r\n\u003cp\u003eTo these three questions, Do-nothing Say-nothing\r\nreturned no answer. Not that he would\r\nnot answer, but that he could not. So when\r\nKnowledge got no reply, he turned round and went\r\noff to the south of the White Water and up the\r\nKu-chüeh Mountain, where he saw All-in-extremes,\r\nand to him he put the same questions.\u003c/p\u003e\r\n\u003cp\u003e\"Ha!\" cried All-in-extremes, \"I know. I will\r\ntell you….\"\u003c/p\u003e\r\n\u003cp\u003eBut just as he was about to speak he forgot\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_277\"\u003e[277]\u003c/a\u003e\u003c/span\u003e\r\nwhat he wanted to say. So when Knowledge got\r\nno reply, he went back to the palace and asked\r\nthe Yellow Emperor. The latter said, \"By no\r\nthoughts, by no cogitations, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e may be known.\r\nBy resting in nothing, by according in nothing,\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e may be approached. By following nothing,\r\nby pursuing nothing, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e may be attained.\"\u003c/p\u003e\r\n\u003cp\u003eThen Knowledge said to the Yellow Emperor,\r\n\"Now you and I know this, but those two know\r\nit not. Who is right?\"\u003c/p\u003e\r\n\u003cp\u003e\"Of those two,\" replied the Yellow Emperor,\r\n\"Do-nothing Say-nothing is genuinely right, and\r\nAll-in-extremes is near. You and I are wholly\r\nwrong. Those who understand it do not speak\r\nabout it, those who speak about it do not understand\r\nit.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese words occur in the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e, ch. vi.\r\nSee also \u003ci\u003eante\u003c/i\u003e, p. \u003ca href=\"#Page_170\" class=\"pginternal\"\u003e170\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTherefore the Sage teaches a doctrine which does\r\nnot find expression in words.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ci\u003eante\u003c/i\u003e, \u003ca href=\"#Page_56\" class=\"pginternal\"\u003ech. v\u003c/a\u003e. Also \u003ccite\u003eThe Remains of Lao Tzŭ\u003c/cite\u003e, p. 7.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e cannot be made to come. Virtue cannot be\r\nreached.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eVirtue (\u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e), here the exemplification of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eCharity can be evoked. Duty to one\u0027s neighbour can\r\nbe wrongly directed. Ceremonies are mere shams.\u003c/p\u003e\r\n\u003cp\u003e\"Therefore it has been said, \u0027If \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e perishes,\r\nthen \u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e will perish. If \u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e perishes, then charity\r\nwill perish. If charity perishes, then duty to one\u0027s\r\nneighbour will perish. If duty to one\u0027s neighbour\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_278\"\u003e[278]\u003c/a\u003e\u003c/span\u003e\r\nperishes, then ceremonies will perish. Ceremonies\r\nare but a showy ornament of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, while oft-times\r\nthe source of trouble.\u0027\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe above is from the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e, ch. xxxviii.\r\nIt is interesting to note how the Yellow Emperor\r\nannihilates time by quoting a work not written until\r\nmany centuries after his date.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Therefore it has been said, \u0027Those who practise\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e suffer daily loss. If that loss proceeds\r\nuntil inaction ensues, then by that very inaction\r\nthere is nothing which cannot be done.\u0027\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlso in the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e, ch. xlviii.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Now, we are already beings. And if we desire\r\nto revert to our original condition, how difficult\r\nthat is! \u0027Tis a change to which only the greatest\r\namong us are equal.\u003c/p\u003e\r\n\u003cp\u003e\"Life follows upon death. Death is the beginning\r\nof life. Who knows when the end is reached?\r\nThe life of man results from convergence of the\r\nvital fluid. Its convergence is life; its dispersion,\r\ndeath. If then life and death are but consecutive\r\nstates, what need have I to complain?\u003c/p\u003e\r\n\u003cp\u003e\"Therefore all things are \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e. What we love\r\nis animation. What we hate is corruption. But\r\ncorruption in its turn becomes animation, and\r\nanimation once more becomes corruption.\u003c/p\u003e\r\n\u003cp\u003e\"Therefore it has been said, The world is permeated\r\nby a single vital fluid, and Sages accordingly\r\nvenerate \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Tota formatio procedens ex nomine uno.\" \u003ccite\u003eLiber\r\nJezirah\u003c/cite\u003e, p. Bi. (Parisiis: G. Postello, 1552.)\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_279\"\u003e[279]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThen Knowledge said to the Yellow Emperor,\r\n\"I asked Do-nothing Say-nothing, but he did not\r\nanswer me. Not that he, would not; he could\r\nnot. So I asked All-in-extremes. He was just\r\ngoing to tell me, but he did not tell me. Not\r\nthat he would not; but just as he was going to\r\ndo so, he forgot what he wanted to say. Now I\r\nask you, and you tell me. How then are you\r\nwholly wrong?\"\u003c/p\u003e\r\n\u003cp\u003e\"Of those two,\" replied the Yellow Emperor,\r\n\"the former was genuinely right, inasmuch as he\r\ndid not \u003cem\u003eknow\u003c/em\u003e. The latter was near, inasmuch as\r\nhe \u003cem\u003eforgot\u003c/em\u003e. You and I are wholly wrong, inasmuch\r\nas we \u003cem\u003eknow\u003c/em\u003e.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is attained, not by knowledge, but by absence\r\nof knowledge.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen All-in-extremes heard of this, he considered\r\nthat the Yellow Emperor had spoken\r\nwell.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Spoken knowingly\" gives the only chance of\r\nbringing out what is here a forced play upon words.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThe universe is very beautiful, yet it says\r\nnothing. The four seasons abide by a fixed\r\nlaw, yet they are not heard. All creation is\r\nbased upon absolute principles, yet nothing\r\nspeaks.\u003c/p\u003e\r\n\u003cp\u003eAnd the true Sage, taking his stand upon the\r\nbeauty of the universe, pierces the principles of\r\ncreated things. Hence the saying that the per\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_280\"\u003e[280]\u003c/a\u003e\u003c/span\u003efect\r\nman does nothing, the true Sage performs\r\nnothing, beyond gazing at the universe.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn the hope of attaining, by contemplation, a like\r\nspontaneity.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFor man\u0027s intellect, however keen, face to face\r\nwith the countless evolutions of things, their death\r\nand birth, their squareness and roundness,—can\r\nnever reach the root. There creation is, and there\r\nit has ever been.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBut the secret of life is withheld.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe six cardinal points, reaching into infinity,\r\nare ever included in \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. An autumn spikelet,\r\nin all its minuteness, must carry \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e within\r\nitself. There is nothing on earth which does not\r\nrise and fall, but it never perishes altogether.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNihilo nil posse reverti.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe \u003cem\u003eYin\u003c/em\u003e and the \u003cem\u003eYang\u003c/em\u003e, and the four seasons, keep\r\nto their proper order. Apparently destroyed, yet\r\nreally existing; the material gone, the immaterial\r\nleft;—such is the law of creation, which passeth\r\nall understanding. This is called the root, whence\r\na glimpse may be obtained of God.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFrom this point, upon which the finger of man can\r\nnever be laid, his mind may perhaps faintly discern\r\nthe transcendent workings of that Power by which\r\nall creation is swayed;—\"uncover those secret\r\nrecesses where Nature is sitting at the fires in the\r\ndepths of her laboratory.\" \u003ccite\u003eSwedenborg.\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_281\"\u003e[281]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eYeh Ch\u0027üeh enquired of P\u0027i I about \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFor the former see \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e. Of the latter there is no\r\nrecord.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe latter said, \"Keep your body under proper\r\ncontrol, your gaze concentrated upon \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e,—and the\r\npeace of God will descend upon you. Keep back\r\nyour knowledge, and concentrate your thoughts\r\nupon \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e,—and the holy spirit shall abide within\r\nyou. Virtue shall beautify you, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e shall establish\r\nyou, aimless as a new-born calf which recks not how\r\nit came into the world.\"\u003c/p\u003e\r\n\u003cp\u003eWhile P\u0027i I was still speaking, Yeh Ch\u0027üeh had\r\ngone off to sleep; at which the former rejoiced\r\ngreatly, and departed singing,\u003c/p\u003e\r\n\u003cdiv class=\"poetry-container\"\u003e\u003cdiv class=\"poetry\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Body like dry bone,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eMind like dead ashes;\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eThis is true knowledge,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eNot to strive after knowing the whence.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eIn darkness, in obscurity,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eThe mindless cannot plan;—\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eWhat manner of \u003cem\u003eman\u003c/em\u003e is that?\"\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHis mortal trammels had fallen off by his absorption\r\ninto \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eShun asked Ch\u0027êng,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHis tutor.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaying, \"Can one get \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e so as to have it for\r\none\u0027s own?\"\u003c/p\u003e\r\n\u003cp\u003e\"Your very body,\" replied Ch\u0027êng, \"is not your\r\nown. How should \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e be?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_282\"\u003e[282]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"If my body,\" said Shun, \"is not my own, pray\r\nwhose is it?\"\u003c/p\u003e\r\n\u003cp\u003e\"It is the delegated image of God,\" replied\r\nCh\u0027êng. \"Your life is not your own. It is the\r\ndelegated harmony of God.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe affinity of the \u003cem\u003eYin\u003c/em\u003e and \u003cem\u003eYang\u003c/em\u003e causes them, when\r\nin due proportions, to combine and produce life.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYour individuality is not your own. It is the\r\ndelegated adaptability of God.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eProviding the endless variety of shapes with an\r\nendless variety of complexion.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYour posterity is not your own. It is the delegated\r\nexuviæ of God.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs God sends us into the world, so He wishes us\r\nto \"increase and multiply.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYou move, but know not how. You are at rest,\r\nbut know not why. You taste, but know not the\r\ncause. These are the operation of God\u0027s laws.\r\nHow then should you get \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e so as to have\r\nit for your own?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eCf.\u003c/i\u003e \"Know ye not that your body is the temple of\r\nthe Holy Ghost,\" etc. I. Corinthians vi. 19.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eConfucius said to Lao Tzŭ, \"To-day you are\r\nat leisure. Pray tell me about perfect \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\"\u003c/p\u003e\r\n\u003cp\u003e\"Purge your heart by fasting and discipline,\"\r\nanswered Lao Tzŭ. \"Wash your soul as white as\r\nsnow. Discard your knowledge. \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is abstruse\r\nand difficult of discussion. I will try, however, to\r\nspeak to you of its outline.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_283\"\u003e[283]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Light is born of darkness. Classification is\r\nborn of formlessness. The soul is born of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\r\nThe body is born of the vital essence.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eExistence springs from non-existence.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Thus all things produce after their kind.\r\nCreatures with nine channels of communication\r\nare born from the womb. Creatures with eight\r\nare born from the egg.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNature is always self-similar.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOf their coming there is no trace. In their departure\r\nthere is no goal. No entrance gate, no\r\ndwelling house, they pass this way and that, as\r\nthough at the meeting of cross-roads.\u003c/p\u003e\r\n\u003cp\u003e\"Those who enter herein become strong of limb,\r\nsubtle of thought, and clear of sight and hearing.\r\nThey suffer no mental fatigue, nor meet with physical\r\nresistance.\u003c/p\u003e\r\n\u003cp\u003e\"Heaven cannot but be high. Earth cannot\r\nbut be broad. The sun and moon cannot but revolve.\r\nAll creation cannot but flourish. To do\r\nso is their \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"But it is not from extensive study that this\r\nmay be known, nor by dialectic skill that this may\r\nbe made clear. The true Sage will have none of\r\nthese. It is in addition without gain, in diminution\r\nwithout loss, that the true Sage finds salvation.\u003c/p\u003e\r\n\u003cp\u003e\"Unfathomable as the sea, wondrously ending\r\nonly to begin again, informing all creation without\r\nbeing exhausted, the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the perfect man\r\nis spontaneous in its operation. That all creation\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_284\"\u003e[284]\u003c/a\u003e\u003c/span\u003e\r\ncan be informed by it without exhaustion, is its\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"In the Middle Kingdom there are men who\r\nrecognise neither positive nor negative. They\r\nabide between heaven and earth. They act their\r\npart as mortals, and then return to the Cause.\u003c/p\u003e\r\n\u003cp\u003e\"From that standpoint,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf the Cause, \u003ci\u003esc.\u003c/i\u003e God, which is commensurate with\r\ninfinity.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003elife is but a concentration of the vital fluid, whose\r\nlongest and shortest terms of existence vary by an\r\ninappreciable space,—-hardly enough for the classification\r\nof Yao and Chieh.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs good and bad. See \u003ca href=\"#Page_38\" class=\"pginternal\"\u003ech. iv\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Tree-fruits and plant-fruits exhibit order in\r\ntheir varieties; and the relationships of man, though\r\nmore difficult to be dealt with, may still be reduced\r\nto order.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese have been classified as follows:—\u003c/p\u003e\r\n\u003cp\u003e\r\n1. Sovereign and Subject.\u003cbr\u003e\r\n2. Husband \" Wife.\u003cbr\u003e\r\n3. Father \" Son.\u003cbr\u003e\r\n4. Elder Brother \" Younger Brother.\u003cbr\u003e\r\n5. Friend \" Friend.\r\n\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe true Sage who meets with these, does not\r\nviolate them. Neither does he continue to hold\r\nfast by them.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe adapts himself to the exigencies of his environment.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_285\"\u003e[285]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eAdaptation by arrangement is \u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e. Spontaneous\r\nadaptation is \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, by which sovereigns flourish\r\nand princes succeed.\u003c/p\u003e\r\n\u003cp\u003e\"Man passes through this sublunary life as a\r\nwhite horse passes a crack. Here one moment,\r\ngone the next. Neither are there any not equally\r\nsubject to the ingress and egress of mortality.\r\nOne modification brings life; then another, and\r\nit is death. Living creatures cry out; human\r\nbeings sorrow. The bow-sheath is slipped off;\r\nthe clothes-bag is dropped; and in the confusion\r\nthe soul wings its flight, and the body follows,\r\non the great journey home!\u003c/p\u003e\r\n\u003cp\u003e\"The reality of the formless, the unreality of\r\nthat which has form,—this is known to all.\r\nThose who are on the road to attainment care\r\nnot for these things, but the people at large\r\ndiscuss them. Attainment implies non-discussion:\r\ndiscussion implies non-attainment. Manifested,\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e has no objective value; hence silence\r\nis better than argument. It cannot be translated\r\ninto speech; better then say nothing at all. This\r\nis called the great attainment.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eTung Kuo Tzŭ asked Chuang Tzŭ, saying,\r\n\"What you call \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,—where is it?\"\u003c/p\u003e\r\n\u003cp\u003e\"There is nowhere,\" replied Chuang Tzŭ, \"where\r\nit is not.\"\u003c/p\u003e\r\n\u003cp\u003e\"Tell me one place at any rate where it is,\" said\r\nTung Kuo Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"It is in the ant,\" replied Chuang Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_286\"\u003e[286]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Why go so low down?\" asked Tung Kuo\r\nTzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"It is in a tare,\" said Chuang Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"Still lower,\" objected Tung Kuo Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"It is in a potsherd,\" said Chuang Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"Worse still!\" cried Tung Kuo Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"It is in ordure,\" said Chuang Tzŭ. And Tung\r\nKuo Tzŭ made no reply.\u003c/p\u003e\r\n\u003cp\u003e\"Sir,\" continued Chuang Tzŭ, \"your question\r\ndoes not touch the essential. When Huo, inspector\r\nof markets, asked the managing director about the\r\nfatness of pigs, the test was always made in parts\r\nleast likely to be fat. Do not therefore insist in any\r\nparticular direction; for there is nothing which\r\nescapes. Such is perfect \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e; and such also is ideal\r\nspeech. \u003cem\u003eWhole\u003c/em\u003e, \u003cem\u003eentire\u003c/em\u003e, \u003cem\u003eall\u003c/em\u003e, are three words which\r\nsound differently but mean the same. Their purport\r\nis \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"Try to reach with me the palace of Nowhere,\r\nand there, amidst the identity of all things, carry\r\nyour discussions into the infinite. Try to practise\r\nwith me inaction, wherein you may rest motionless,\r\nwithout care, and be happy. For thus my mind\r\nbecomes an abstraction. It wanders not, and yet is\r\nnot conscious of being at rest. It goes and comes\r\nand is not conscious of stoppages. Backwards and\r\nforwards without being conscious of any goal. Up\r\nand down the realms of Infinity, wherein even the\r\ngreatest intellect would fail to find an end.\u003c/p\u003e\r\n\u003cp\u003e\"That which makes things the things they are,\r\nis not limited to such things. The limits of things\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_287\"\u003e[287]\u003c/a\u003e\u003c/span\u003e\r\nare their own limits in so far as they are things.\r\nThe limits of the limitless, the limitlessness of the\r\nlimited,—these are called fulness and emptiness,\r\nrenovation and decay. \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e causes fulness and\r\nemptiness, but it is not either. It causes renovation\r\nand decay, but it is not either. It causes beginning\r\nand end, but it is not either. It causes accumulation\r\nand dispersion, but it is not either.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eO Ho Kan was studying with Shên Nung under\r\nLao Lung Chi.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNo record of the first and last. Shên Nung was a\r\nlegendary emperor who invented agriculture. See\r\np. \u003ca href=\"#Page_196\" class=\"pginternal\"\u003e196\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eShên Nung used to remain shut up, with his\r\nhead on the table, absorbed in day-dreams. On one\r\noccasion, O Ho Kan knocked at the door, and\r\nentering said, \"Lao Lung is dead!\"\u003c/p\u003e\r\n\u003cp\u003eThereupon Shên Nung, leaning on his staff,\r\narose; and flinging down his staff with a bang,\r\nsmiled and said, \"O my Master, thou knewest me\r\nto be worthless and self-sufficient, and thou didst\r\nleave me and die. Now I, having no scope for my\r\nvain talk, I too will die.\"\u003c/p\u003e\r\n\u003cp\u003eWhen Yen Kang Tiao\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"A man of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\" \u003ccite\u003eComm.\u003c/cite\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eheard this, he said, \"Those who exemplify \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e are\r\nsought after by all the best men in the empire.\r\nNow if one who has not attained to more \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e than\r\nthe ten-thousandth part of the tip of an autumn\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_288\"\u003e[288]\u003c/a\u003e\u003c/span\u003e\r\nspikelet, is still wise enough to withhold vain talk\r\nand die,—how much more those who exemplify \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e?\r\nTo the eye it is formless, and to the ear it is noiseless.\r\nThose who discuss it, speak of it as \u0027the\r\nobscure.\u0027 But the mere fact of discussing \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\nmakes it not \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eAt this the Empyrean asked Without-end, saying,\r\n\"Do you know \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e?\"\u003c/p\u003e\r\n\u003cp\u003e\"I do not,\" replied Without-end; whereupon the\r\nEmpyrean proceeded to ask Inaction.\u003c/p\u003e\r\n\u003cp\u003e\"I do know \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\" said Inaction.\u003c/p\u003e\r\n\u003cp\u003e\"Is there any method,\" asked the Empyrean,\r\n\"by which you know \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e?\"\u003c/p\u003e\r\n\u003cp\u003e\"There is,\" replied Inaction.\u003c/p\u003e\r\n\u003cp\u003e\"What is it?\" asked the Empyrean.\u003c/p\u003e\r\n\u003cp\u003e\"I know,\" answered Inaction, \"that \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e may\r\nhonour and dishonour, bind and loose. That is the\r\nmethod by which I know \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\"\u003c/p\u003e\r\n\u003cp\u003eThe Empyrean repeated these words to No-beginning,\r\nand asked him which was right, the ignorance\r\nof Without-end or the knowledge of Inaction.\u003c/p\u003e\r\n\u003cp\u003e\"Not to know,\" replied No-beginning, \"is profound.\r\nTo know is shallow. Not to know is\r\ninternal. To know is external.\"\u003c/p\u003e\r\n\u003cp\u003eHere the Empyrean broke in with a sigh, \"Then\r\nignorance is knowledge, and knowledge ignorance!\r\nBut pray whose knowledge is the knowledge of not\r\nknowing?\"\u003c/p\u003e\r\n\u003cp\u003e\"\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\" said No-beginning, \"cannot be heard.\r\nHeard, it is not \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. It cannot be seen. Seen, it\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_289\"\u003e[289]\u003c/a\u003e\u003c/span\u003e\r\nis not \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. It cannot be spoken. Spoken, it is\r\nnot \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. That which imparts form to forms is\r\nitself formless; therefore \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e cannot have a\r\nname.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eForm precedes name.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNo-beginning continued, \"He who replies to one\r\nasking about \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, does not know \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. Although\r\none may hear about \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, he does not really hear\r\nabout \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. There is no such thing as asking about\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. There is no such thing as answering such\r\nquestions. To ask a question which cannot be\r\nasked is vain. To answer a question which cannot\r\nbe answered is unreal. And one who thus meets\r\nthe vain with the unreal is one who has no physical\r\nperception of the universe, and no mental perception\r\nof the origin of existence,—unfit alike to roam\r\nover the K\u0027un-lun peak or to soar into the Supreme\r\nVoid.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eLight asked Nothing, saying, \"Do you, Sir,\r\nexist, or do you not exist?\"\u003c/p\u003e\r\n\u003cp\u003eBut getting no answer to his question, Light set\r\nto work to watch for the appearance of Nothing.\u003c/p\u003e\r\n\u003cp\u003eHidden, vacuous,—all day long he looked but\r\ncould not see it, listened but could not hear it,\r\ngrasped at but could not seize it.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ccite\u003eThe Remains of Lao Tzŭ\u003c/cite\u003e, p. 31.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Bravo!\" cried Light. \"Who can equal this? I\r\ncan get to be nothing,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eDarkness.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_290\"\u003e[290]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003ebut I cannot get as far as the absence of nothing.\r\nAssuming that Nothing has an objective existence,\r\nhow can it reach this next stage?\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThe man who forged swords for the Minister of\r\nWar was eighty years of age. Yet he never made\r\nthe slightest slip in his work.\u003c/p\u003e\r\n\u003cp\u003eThe Minister of War said to him, \"Is it your\r\nskill, Sir, or have you any method?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAny \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e?—in its earlier sense of \u003cem\u003eway\u003c/em\u003e of doing\r\nthings.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"It is concentration,\" replied the man. \"When\r\ntwenty years old, I took to forging swords. I cared\r\nfor nothing else. If a thing was not a sword, I\r\ndid not notice it. I availed myself of whatever\r\nenergy I did not use in other directions in\r\norder to secure greater efficiency in the direction\r\nrequired. Still more of that which is never without\r\nuse;—\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSo that there was nothing which did not lend its aid.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eJen Ch\u0027iu asked Confucius, saying, \"Can we\r\nknow about the time before the universe existed?\"\u003c/p\u003e\r\n\u003cp\u003e\"We can,\" replied Confucius. \"Time was of old\r\nprecisely what it is now.\"\u003c/p\u003e\r\n\u003cp\u003eAt this rebuff, Jen Ch\u0027iu withdrew. Next day\r\nhe again visited Confucius and said, \"Yesterday\r\nwhen I asked you that question and you answered\r\nme, I was quite clear about it. To-day I am confused.\r\nHow is this?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_291\"\u003e[291]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Your clearness of yesterday,\" answered Confucius,\r\n\"was because my answer appealed direct to\r\nyour natural intelligence. Your confusion of to-day\r\nresults from the intrusion of something other than\r\nthe natural intelligence.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eYou have passed from \"simple apprehension\" to\r\n\"judgment.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThere is no past, no present, no beginning, no end.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo-day will be the yesterday of to-morrow.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTo have posterity before one has posterity,—is that\r\npossible?\"\u003c/p\u003e\r\n\u003cp\u003eJen Ch\u0027iu made no answer, and Confucius continued,\r\n\"That will do. Do not reply. If life did\r\nnot give birth to death, and if death did not put an\r\nend to life, surely life and death would be no longer\r\ncorrelates, but would each exist independently.\r\nWhat there was before the universe, was \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\nmakes things what they are, but is not itself a\r\nthing. Nothing can produce \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e; yet everything\r\nhas \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e within it, and continues to produce it without\r\nend.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn its offspring.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd the endless love of the Sage for his fellow-man\r\nis based upon the same principle.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eYen Yüan asked Confucius, saying, \"Master, I\r\nhave heard you declare that there may be no eagerness\r\nto conform, no effort to adapt. If so, pray how\r\nare we to get along?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eReach that condition which is only attained by\r\nadaptation to environment.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_292\"\u003e[292]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"The men of old,\" replied Confucius, \"practised\r\nphysical, but not moral, modification.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThey adapted themselves to the requirements of\r\nmatter, while their hearts remained the same.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe men of to-day practise moral, not physical\r\nmodification.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThey allow their hearts to be influenced while\r\nresisting the exigencies of the external.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eLet your modification extend to the external only.\r\nInternally, be constant without modification.\u003c/p\u003e\r\n\u003cp\u003e\"How shall you modify, and how shall you not\r\nmodify? How reconcile the divergence?—By not\r\nadmitting division.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eI.e.\u003c/i\u003e \"by being constant without modification,\" says\r\nLin Hsi Chung.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"There was the garden of Hsi Wei, the park of\r\nthe Yellow Emperor, the palace of Shun, the halls\r\nof T\u0027ang and Wu.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe allusion appears to be to schools of\r\nlearning, like the Grove of Academus. See\r\nchs. \u003ca href=\"#Page_68\" class=\"pginternal\"\u003evi\u003c/a\u003e, \u003ca href=\"#Page_135\" class=\"pginternal\"\u003exii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThese were perfect men; but had they been taught\r\nby Confucianists and Mihists, they would have\r\nhammered one another to pieces over scholastic\r\nquibbles. How much more then the men of to-day?\u003c/p\u003e\r\n\u003cp\u003e\"The perfect Sage, in his relations with the\r\nexternal world, injures nothing. Neither does anything\r\ninjure him. And only he who is thus exempt\r\ncan be trusted to conform and to adapt.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_293\"\u003e[293]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Mountain forests and loamy fields swell my\r\nheart with joy. But ere the joy be passed, sorrow\r\nis upon me again.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFamiliarity destroys the charm.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eJoy and sorrow come and go, and over them I have\r\nno control.\u003c/p\u003e\r\n\u003cp\u003e\"Alas! the life of man is but as a stoppage at\r\nan inn. He knows that which comes within the\r\nrange of his experience. Otherwise, he knows not.\r\nHe knows that he can do what he can do, and that\r\nhe cannot do what he cannot do. But there is\r\nalways that which he does not know and that which\r\nhe cannot do; and to struggle that it shall not\r\nbe so,—is not this a cause for grief?\u003c/p\u003e\r\n\u003cp\u003e\"The best language is that which is not spoken,\r\nthe best form of action is that which is without\r\ndeeds.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThen conformity and adaptation are not required.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSpread out your knowledge and it will be found to\r\nbe shallow.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt will by no means cover the area of the knowable.\r\n\"Read this chapter,\" says one critic, \"and the\r\n\u003ccite\u003eTripitaka\u003c/cite\u003e and the \u003ccite\u003eMahâyâna\u003c/cite\u003e will open out before\r\nyou as beneath a sharp-edged blade.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_294\"\u003e[294]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXIII.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eKêng Sang Ch\u0027u.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—The operation of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is not seen—Spheres of action vary—\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\nremains the same—Spontaneity essential—\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e can be divided\r\nbut remains entire—It is infinite as Time and Space—It is unconditioned—The\r\nexternal and the internal—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eAmong\u003c/span\u003e the disciples of Lao Tzŭ was one\r\nnamed Kêng Sang Ch\u0027u. He alone had\r\nattained to the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of his Master. He lived up\r\nnorth, on the Wei-lei Mountains. Of his attendants,\r\nhe dismissed those who were systematically clever\r\nor conventionally charitable. The useless remained\r\nwith him; the incompetent served him. And in\r\nthree years the district of Wei-lei was greatly\r\nbenefited.\u003c/p\u003e\r\n\u003cp\u003eOne of the inhabitants said in conversation,\r\n\"When Mr. Kêng Sang first came among us, we\r\ndid not know what to make of him. Now, we could\r\nnot say enough about him in a day, and even a\r\nyear would leave something unsaid. Surely he must\r\nbe a true Sage. Why not pray to him as to the\r\nspirits, and honour him as a tutelary god of the\r\nland?\"\u003c/p\u003e\r\n\u003cp\u003eOn hearing of this, Kêng Sang Ch\u0027u turned his\r\nface to the south\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTowards the abode of Lao Tzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_295\"\u003e[295]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003ein shame, at which his disciples were astonished.\r\nBut Kêng Sang said, \"What cause have you for\r\nastonishment? The influence of spring quickens the\r\nlife of plants, and autumn brings them to maturity.\r\nIn the absence of any agent, how is this so? It is\r\nthe operation of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"I have heard that the perfect man may be pent\r\nup like a corpse in a tomb, yet the people will become\r\nunartificial and without care.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSo powerful will be his influence.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut now these poor people of Wei-lei wish to exalt\r\nme among their wise and good. Surely then I am\r\nbut a shallow vessel; and therefore I was shamed\r\nfor the doctrine of Lao Tzŭ.\"\u003c/p\u003e\r\n\u003cp\u003eThe disciples said, \"Not so. In a sixteen-foot\r\nditch a big fish has not room to turn round; but\r\n\u0027tis the very place for an eel. On a six or seven-foot\r\nhillock a large beast finds no shelter, while the uncanny\r\nfox gladly makes its lair therein. Besides,\r\never since the days of Yao and Shun it has always\r\nbeen customary to honour the virtuous, advance\r\nthe able, give precedence to the good and useful.\r\nWhy not then among the people of Wei-lei? Let\r\nthem do it, Sir.\"\u003c/p\u003e\r\n\u003cp\u003e\"Come here, my children,\" said Kêng Sang\r\nCh\u0027u. \"A beast big enough to swallow a cart, if it\r\nwanders alone from the hills, will not escape the\r\nsorrow of the snare. A fish big enough to gulp\r\ndown a boat, if stranded on the dry shore will become\r\na prey to ants. Therefore it is that birds and beasts\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_296\"\u003e[296]\u003c/a\u003e\u003c/span\u003e\r\nlove height, and fishes and turtles love depth. And\r\nthe man who cares for himself hides his body. He\r\nloves the occult.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThere is a play here upon words.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"As to Yao and Shun, what claim have they to\r\npraise? Their fine distinctions simply amounted to\r\nknocking a hole in a wall in order to stop it up with\r\nbrambles;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThey had better have left the wall alone.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eto combing each individual hair; to counting the\r\ngrains for a rice pudding! How in the name of\r\ngoodness did they profit their generation?\u003c/p\u003e\r\n\u003cp\u003e\"If the virtuous are honoured, emulation will\r\nensue. If knowledge be fostered, the result will\r\nbe theft.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003ePeople will employ their knowledge against each\r\nother.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThese things are of no use to make people good.\r\nThe struggle for wealth is so severe. Sons murder\r\ntheir fathers; ministers their princes; men rob in\r\nbroad daylight, and bore through walls at high\r\nnoon. I tell you that the root of this great evil is\r\nfrom Yao and Shun, and that its branches will\r\nextend into a thousand ages to come. A thousand\r\nages hence, man will be feeding upon man!\"\u003c/p\u003e\r\n\u003cp\u003eNan Yung Ch\u0027u\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA disciple.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esadly straightened his seat and said, \"But what is\r\none of my age to do that he may attain to this?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_297\"\u003e[297]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Preserve your form complete,\" said Kêng Sang,\r\n\"your vitality secure. Let no anxious thoughts\r\nintrude. And then in three years\u0027 space you may\r\nattain to this.\"\u003c/p\u003e\r\n\u003cp\u003e\"I do not know,\" said Nan Yung, \"that there is\r\nany difference in the form of eyes; yet blind men\r\ncannot see. I do not know that there is any\r\ndifference in the form of ears; yet deaf men cannot\r\nhear. I do not know that there is any difference in\r\nthe form of hearts;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe seat of the intellect.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eyet fools cannot use theirs to any purpose. The\r\nforms are alike; yet there is something which\r\ndifferentiates them. One will succeed, and another\r\nwill not. Yet you tell me to preserve my form\r\ncomplete, my vitality secure, and let no anxious\r\nthoughts intrude. But so far I only hear \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e with\r\nmy ears.\"\u003c/p\u003e\r\n\u003cp\u003e\"Well said!\" cried Kêng Sang; and then he\r\nadded, \"Small wasps cannot transform huge\r\ncaterpillars.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAccording to Chinese notions, the wasp has no\r\nyoung. It transforms a small caterpillar into the\r\nrequired offspring.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBantams cannot hatch the eggs of geese. The fowls\r\nof Lu can. Not that there is any difference in the\r\nhatching power of chickens. One can and another\r\ncannot, because one is naturally fitted for working\r\non a large, the other on a small scale. My talents\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_298\"\u003e[298]\u003c/a\u003e\u003c/span\u003e\r\nare of the latter order. I cannot transform you.\r\nWhy not go south and see Lao Tzŭ?\"\u003c/p\u003e\r\n\u003cp\u003eSo Nan Yung took some provisions, and after a\r\nseven days\u0027 journey arrived at the abode of Lao Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"Have you come from Kêng Sang Ch\u0027u?\" said\r\nthe latter.\u003c/p\u003e\r\n\u003cp\u003e\"I have,\" replied Nan Yung.\u003c/p\u003e\r\n\u003cp\u003e\"But why,\" said Lao Tzŭ, \"bring all these people\r\nwith you?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning the questions he was going to ask.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNan Yung looked back in alarm, and Lao Tzŭ\r\ncontinued, \"Do you not understand what I say?\"\u003c/p\u003e\r\n\u003cp\u003eNan Yung bent his head abashed, and then\r\nlooking up, said with a sigh, \"I have now forgotten\r\nhow to answer, in consequence of missing what I\r\ncame to ask.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe was so confused by Lao Tzŭ\u0027s question coming\r\nbefore he had had time to state his mission.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"What do you mean?\" said Lao Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"If I do not know,\" replied Nan Yung, \"men\r\ncall me a fool. If I do know, I injure myself. If I\r\nam not charitable, I injure others. If I am, I injure\r\nmyself. If I do not do my duty to my neighbour,\r\nI injure others. If I do it, I injure myself. My\r\ntrouble lies in not seeing how to escape from these\r\nthree dilemmas. On the strength of my connection\r\nwith Kêng Sang, I would venture to ask advice.\"\u003c/p\u003e\r\n\u003cp\u003e\"When I saw you,\" said Lao Tzŭ, \"I knew in\r\nthe twinkling of an eye what was the matter with\r\nyou. And now what you say confirms my view.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_299\"\u003e[299]\u003c/a\u003e\u003c/span\u003e\r\nYou are confused, as a child that has lost its\r\nparents. You would fathom the sea with a pole.\r\nYou are astray. You are struggling to get back to\r\nyour natural self, but cannot find the way. Alas!\r\nalas!\"\u003c/p\u003e\r\n\u003cp\u003eNan Yung begged to be allowed to remain, and\r\nset to work to cultivate the good and eliminate the\r\nevil within him. At the expiration of ten days,\r\nwith sorrow in his heart, he again sought Lao Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"Have you thoroughly cleansed yourself?\" said\r\nLao Tzŭ. \"But this grieved look…. There is\r\nsome evil obstruction yet.\u003c/p\u003e\r\n\u003cp\u003e\"If the disturbances are external,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eSc.\u003c/i\u003e sensual.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003edo not be always combating them, but close the\r\nchannels to the mind. If the disturbances are\r\ninternal, do not strive to oppose them, but close all\r\nentrance from without.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAnd the mind will recover itself.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIf the disturbances are both internal and external,\r\nthen you will not even be able to hold fast to Tao,\r\nstill less practise it.\"\u003c/p\u003e\r\n\u003cp\u003e\"If a rustic is sick,\" said Nan Yung, \"and\r\nanother rustic goes to see him; and if the sick man\r\ncan say what is the matter with him,—then he is\r\nnot seriously ill. Yet my search after \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is like\r\nswallowing drugs which only increase the malady.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlthough really not so very far from \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e (\u003ci\u003esc.\u003c/i\u003e health)\r\nas evidenced by my being able to describe my\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_300\"\u003e[300]\u003c/a\u003e\u003c/span\u003e\r\ncomplaint, which a man sick of some serious disease\r\nis scarcely able to do.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eI beg therefore merely to ask the art of preserving\r\nlife.\"\u003c/p\u003e\r\n\u003cp\u003e\"The art of preserving life,\" replied Lao Tzŭ,\r\n\"consists in being able to keep all in \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eSc.\u003c/i\u003e Body and soul. See the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e, ch. x,\r\nwhere this idea has been reproduced.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eto lose nothing, to estimate good and evil without\r\ndivination,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo know that each is bound up in the other.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eto know when to stop, and how much is enough, to\r\nleave others alone and attend to oneself, to be without\r\ncares and without knowledge,—to be in fact as\r\na child. A child will cry all day and not become\r\nhoarse, because of the perfection of its constitutional\r\nharmony.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlso reproduced in the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e, ch. lv.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIt will keep its fist tightly closed all day and not\r\nopen it, because of the concentration of its virtue.\r\nIt will gaze all day without taking off its eyes,\r\nbecause its sight is not attracted by externals. In\r\nmotion, it knows not whither it is bound; at rest,\r\nit is not conscious of doing anything; but unconsciously\r\nadapts itself to the exigencies of its environment.\r\nThis is the art of preserving life.\"\u003c/p\u003e\r\n\u003cp\u003e\"Is this then the virtue of the perfect man?\"\r\ncried Nan Yung.\u003c/p\u003e\r\n\u003cp\u003e\"Not so,\" said Lao Tzŭ. \"I am, as it were, but\r\nbreaking the ice.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_301\"\u003e[301]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"The perfect man shares the food of this earth,\r\nbut the happiness of God. He does not incur\r\ntrouble either from men or things. He does not\r\njoin in censuring, in plotting, in toadying. Free\r\nfrom care he comes, and unconscious he goes;—this\r\nis the art of preserving life.\"\u003c/p\u003e\r\n\u003cp\u003e\"This then is perfection?\" inquired Nan\r\nYung.\u003c/p\u003e\r\n\u003cp\u003e\"Not yet,\" said Lao Tzŭ. \"I specially asked\r\nif you could be as a child. A child acts without\r\nknowing what it does; moves without knowing\r\nwhither. Its body is like a dry branch; its heart\r\nlike dead ashes. Thus, good and evil fortune find\r\nno lodgment therein; and there where good and\r\nevil fortune are not, how can the troubles of mortality\r\nbe?\u003c/p\u003e\r\n\u003cp\u003e\"Those whose hearts are in a state of repose\r\ngive forth a divine radiance, by the light of which\r\nthey see themselves as they are. And only by\r\ncultivating such repose can man attain to the\r\nconstant.\u003c/p\u003e\r\n\u003cp\u003e\"Those who are constant are sought after by\r\nmen and assisted by God. Those who are sought\r\nafter by men are the people of God; those who are\r\nassisted by God are his chosen children.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe stuff of which rulers are made.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"To study this is to study what cannot be\r\nlearnt. To practise this is to practise what cannot\r\nbe accomplished. To discuss this is to discuss\r\nwhat can never be proved. Let knowledge stop\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_302\"\u003e[302]\u003c/a\u003e\u003c/span\u003e\r\nat the unknowable. That is perfection. And for\r\nthose who do not follow this, God will destroy\r\nthem!\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Knowledge,\" says Emerson in his \u003ccite\u003eMontaigne, or\r\nthe Sceptic\u003c/cite\u003e, \"is the knowing that we cannot know.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"With such defences for the body, ever prepared\r\nfor the unexpected, deferential to the rights of\r\nothers,—if then calamities overtake you, these are\r\nfrom God, not from man. Let them not disturb\r\nwhat you have already achieved. Let them not\r\npenetrate into the soul\u0027s abode. For there resides\r\nthe Will. And if the will knows not what to will,\r\nit will not be able to will.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eInability to exercise the functions of will is \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Whatsoever is not said in all sincerity, is\r\nwrongly said. And not to be able to rid oneself\r\nof this vice is only to sink deeper towards perdition.\u003c/p\u003e\r\n\u003cp\u003e\"Those who do evil in the open light of day,—men\r\nwill punish them. Those who do evil in\r\nsecret,—God will punish them. Who fears both\r\nman and God, he is fit to walk alone.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe term here used for \"God\" means strictly those\r\n\"spirits\" which are the avenging emissaries of the\r\nDeity.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThose who are devoted to the internal,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo self-culture.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ein practice acquire no reputation. Those who are\r\ndevoted to the external, strive for pre-eminence\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_303\"\u003e[303]\u003c/a\u003e\u003c/span\u003e\r\namong their fellows. Practice without reputation\r\nthrows a halo around the meanest. But he who\r\nstrives for pre-eminence among his fellows, he is as\r\na huckster whose weariness all perceive though he\r\nhimself puts on an air of gaiety.\u003c/p\u003e\r\n\u003cp\u003e\"He who is naturally in sympathy with man, to\r\nhim all men come. But he who forcedly adapts,\r\nhas no room even for himself, still less for others.\r\nAnd he who has no room for others, has no ties.\r\nIt is all over with him.\u003c/p\u003e\r\n\u003cp\u003e\"There is no weapon so deadly as man\u0027s will.\r\nExcalibur is second to it. There is no bandit so\r\npowerful as Nature.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe interaction of the Positive and Negative principles,\r\nwhich produces the visible universe.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIn the whole universe there is no escape from it.\r\nYet it is not Nature which does the injury. It is\r\nman\u0027s own heart.\u003c/p\u003e\r\n\u003cp\u003e\"\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e informs its own subdivisions, their successes\r\nand their failures. What is feared in subdivision\r\nis separation.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFrom the parent stock of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhat is feared in separation, is further separation.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSo that all connection is severed.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThus, to issue forth without return, this is development\r\nof the supernatural. To issue forth and\r\nattain the goal, this is called death. To be annihilated\r\nand yet to exist, this is convergence of the\r\nsupernatural into \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e. To make things which\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_304\"\u003e[304]\u003c/a\u003e\u003c/span\u003e\r\nhave form appear to all intents and purposes formless,—this\r\nis the sum of all things.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMan\u0027s final triumph over matter.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Birth is not a beginning; death is not an end.\r\nThere is existence without limitation; there is\r\ncontinuity without a starting-point. Existence\r\nwithout limitation is \u003cem\u003eSpace\u003c/em\u003e. Continuity without\r\na starting-point is \u003cem\u003eTime\u003c/em\u003e. There is birth, there is\r\ndeath, there is issuing forth, there is entering in.\r\nThat through which one passes in and out without\r\nseeing its form, that is the Portal of God.\u003c/p\u003e\r\n\u003cp\u003e\"The Portal of God is Non-Existence. All\r\nthings sprang from Non-Existence. Existence\r\ncould not make existence existence. It must have\r\nproceeded from Non-Existence,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe idea of existence, independent of its correlate,\r\ncannot be apprehended by the human intellect.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd Non-Existence and Nothing are \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIf all things sprang from non-existence, it might be\r\nurged that non-existence had an objective existence.\r\nBut non-existence is nothing, and nothing excludes\r\nthe idea of something, making subjective and objective\r\nnothings \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHerein is the abiding-place of the Sage.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThere where the matter of mortality shares the\r\ntenuity of the formless.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The knowledge of the ancients reached the\r\nhighest point,—the time before anything existed.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_305\"\u003e[305]\u003c/a\u003e\u003c/span\u003e\r\nThis is the highest point. It is exhaustive. There\r\nis no adding to it.\u003c/p\u003e\r\n\u003cp\u003e\"The second best was that of those who started\r\nfrom existence. Life was to them a misfortune.\r\nDeath was a return home. There was already\r\nseparation.\u003c/p\u003e\r\n\u003cp\u003e\"The next in the scale said that at the beginning\r\nthere was nothing. Then life came, to be quickly\r\nfollowed by death. They made Nothing the head,\r\nLife the trunk, and Death the tail of existence,\r\nclaiming as friends whoever knew that existence\r\nand non-existence, and life and death were all \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"These three classes, though different, were of\r\nthe same clan; as were Chao Ching who inherited\r\nfame, and Chia who inherited territory.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe fact of inheritance was the same, but not the\r\nthing inherited,—by these men of Ch\u0027u.\u003c/p\u003e\r\n\u003cp\u003eThere are various interpretations of this passage.\r\nNo two commentators agree.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Man\u0027s life is as the soot on a kettle.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning, concentrated smoke.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYet men speak of the subjective point of view. But\r\nthis subjective point of view will not bear the test.\r\nIt is a point of knowledge we cannot reach.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIndividual standards are fallacious. What is subjective\r\nfrom one point of view is objective from another.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"At the winter sacrifice, the tripe may be separated\r\nfrom the great toe; yet these cannot be\r\nseparated.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eEach carries away the characteristics of the whole.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_306\"\u003e[306]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eHe who looks at a house, visits the ancestral hall,\r\nand even the latrines. Thus every point is the\r\nsubjective point of view.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOr else he has not seen the house but only a part.\r\nWhere then is the subjective point of view of the\r\nhouse, and by analogy, of the man?\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Let us try to formulate this subjective point of\r\nview. It originates with life, and, with knowledge\r\nas its tutor, drifts into the admission of right and\r\nwrong.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn the abstract.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut one\u0027s own standard of right is \u003cem\u003ethe\u003c/em\u003e standard,\r\nand others have to adapt themselves to it. Men\r\nwill die for this. Such people look upon the useful\r\nas appertaining to wisdom, the useless as appertaining\r\nto folly; upon success in life as honourable,\r\nupon failure as dishonourable.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNot knowing the value of the useless, or perceiving\r\nthat what is so at one time is not so at another.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe subjective point of view is that of the present\r\ngeneration, who like the cicada and the young dove\r\nsee things only from their own standpoint.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_1\" class=\"pginternal\"\u003ech. i\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"If a man treads upon a stranger\u0027s toe in the\r\nmarket-place, he apologises on the score of hurry.\r\nIf an elder brother does this, he is quit with an\r\nexclamation of sympathy. And if a parent does so,\r\nnothing whatever is done.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe child being part of himself.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_307\"\u003e[307]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Therefore it has been said, \u0027Perfect politeness\r\nis not artificial;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eKuo Hsiang says this means treating others as\r\noneself. Lin Hsi Chung takes the \"natural\" or\r\n\"spontaneous\" view which is here adopted.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eperfect duty to one\u0027s neighbour is not a matter of\r\ncalculation; perfect wisdom takes no thought;\r\nperfect charity recognises no ties; perfect trust\r\nrequires no pledges.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"Discard the stimuli of purpose. Free the mind\r\nfrom disturbances. Get rid of entanglements to\r\nvirtue. Pierce the obstructions to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"Honours, wealth, distinction, power, fame, gain,—these\r\nsix stimulate purpose.\u003c/p\u003e\r\n\u003cp\u003e\"Mien, carriage, beauty, arguments, influence,\r\nopinions,—these six disturb the mind.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eReferring, of course, to the mien, carriage, etc. of\r\nothers.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Hate, ambition, joy, anger, sorrow, pleasure,—these\r\nsix are entanglements to virtue.\u003c/p\u003e\r\n\u003cp\u003e\"Rejecting, adopting, receiving, giving, knowledge,\r\nability,—these six are obstructions to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe key to which is inaction.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"If these twenty-four be not allowed to run riot,\r\nthen the mind will be duly ordered. And being\r\nduly ordered, it will be in repose. And being in\r\nrepose, it will be clear of perception. And being\r\nclear of perception, it will be unconditioned. And\r\nbeing unconditioned, it will be in that state of\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_308\"\u003e[308]\u003c/a\u003e\u003c/span\u003e\r\ninaction by which there is nothing which cannot\r\nbe accomplished.\u003c/p\u003e\r\n\u003cp\u003e\"\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is the sovereign lord of \u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e is the \"virtue\" of spontaneity.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eLife is the glorifier of \u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy means of which it can be manifested.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNature is the substance of life.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe code of which life is the embodiment.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe operation of that nature is action. The perversion\r\nof that action is error.\u003c/p\u003e\r\n\u003cp\u003e\"People who know put forth physical power.\r\nPeople who know employ mental effort. But what\r\npeople who know do not know is to be as the eye.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich sees without looking.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Emotion which is spontaneous is called virtue\r\npassive. Emotion which is not evoked by the\r\nexternal is called virtue active. The names of these\r\nare antagonistic; but essentially they are in accord.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAll \"virtue\" should proceed from the real self,\r\n\u003ci\u003esc.\u003c/i\u003e from God.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Yi was skilled in hitting the bull\u0027s-eye; but\r\nstupid at preventing people from praising him for\r\nso doing.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_56\" class=\"pginternal\"\u003ech. v\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe Sage devotes himself to the natural and neglects\r\nthe artificial. For only the Perfect Man can\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_309\"\u003e[309]\u003c/a\u003e\u003c/span\u003e\r\ndevote himself profitably to the natural and artificial\r\nalike. Insects influence insects;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSo as to make others like themselves\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ebecause insects are natural. When the Perfect\r\nMan hates the natural, it is the artificially natural\r\nwhich he hates. How much more man\u0027s alternate\r\nnaturalness and artificiality?\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003e\"If a bird falls in with Yi, Yi will get it. Such\r\nis his skill. And if the world were made into a\r\ncage, birds would have no place of escape. So it\r\nwas that by cookery T\u0027ang got hold of I Yin, and\r\nby five rams\u0027 skins Duke Mu of Ch\u0027in got Po Li\r\nCh\u0027i. But had these princes not been themselves\r\nsuccessful at getting, they never would have got\r\nthese men.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eApocryphal stories both. I Yin was the successful\r\nand famous minister of the founder of the Shang\r\ndynasty. For Poh Li Ch\u0027i, see p. \u003ca href=\"#Page_270\" class=\"pginternal\"\u003e270\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"A one-legged man discards ornament, his\r\nexterior not being open to commendation. Condemned\r\ncriminals will go up to great heights\r\nwithout fear, for they no longer regard life and\r\ndeath from their former point of view. And those\r\nwho pay no attention to their moral clothing\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eArtificial virtues.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand condition become oblivious of their own personality;\r\nand by thus becoming oblivious of their\r\npersonality, they proceed to be the people of God.\u003c/p\u003e\r\n\u003cp\u003e\"Wherefore, if men revere them, they rejoice\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_310\"\u003e[310]\u003c/a\u003e\u003c/span\u003e\r\nnot. If men insult them, they are not angered.\r\nBut only those who have passed into the eternal\r\nharmony of God are capable of this.\u003c/p\u003e\r\n\u003cp\u003e\"If your anger is external, not internal, it will be\r\nanger proceeding from not-anger. If your actions\r\nare external, not internal, they will be actions\r\nproceeding from inaction.\u003c/p\u003e\r\n\u003cp\u003e\"If you would attain peace, level down your\r\nemotional nature. If you desire spirituality,\r\ncultivate adaptation of the intelligence. If you\r\nwould have your actions in accordance with what is\r\nright, allow yourself to fall in with the dictates of\r\nnecessity. For necessity is the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the Sage.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eDo nothing save what you cannot help doing.\u003c/p\u003e\r\n\u003cp\u003eThe authorship of this chapter has been disputed.\r\nLin Hsi Chung regards the question as by no means\r\nsettled.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_311\"\u003e[311]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXIV.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eHsü Wu Kuei.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is passionless—Immorality of the moral—Obstructions\r\nto natural virtue—The evils of action—Too much zeal—The\r\noutward and visible—The inward and spiritual—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eHsü Wu Kuei\u003c/span\u003e, introduced by Nü Shang,\r\nwent to see Wu Hou of Wei.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA hermit, a minister, and a prince, respectively.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe Prince greeted him sympathisingly, and said,\r\n\"You are suffering, Sir. You must have endured\r\ngreat hardships in your mountain life that you\r\nshould be willing to leave it and visit me.\"\u003c/p\u003e\r\n\u003cp\u003e\"It is I who should sympathise with your\r\nHighness, not your Highness with me,\" answered\r\nHsü Wu Kuei. \"If your Highness gives free\r\nplay to passion and yields to loves and hates, then\r\nthe natural conditions of your existence will suffer.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eInternally.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd if your Highness puts aside passion and\r\nabjures loves and hates, then your senses of sight\r\nand hearing will suffer.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eExternally.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIt is I who should sympathise with your Highness,\r\nnot your Highness with me.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_312\"\u003e[312]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThe Prince was too astonished to reply; and\r\nafter a while Hsü Wu Kuei continued, \"I will try\r\nto explain to your Highness how I judge of dogs.\r\nThe lowest in the scale will eat their fill and then\r\nstop, like a cat. Those of the middle class are as\r\nthough staring at the sun. The highest class are\r\nas though they had parted with their own individuality.\u003c/p\u003e\r\n\u003cp\u003e\"But I do not judge of dogs as well as I judge\r\nof horses. I judge of horses as follows. Their\r\nstraightness\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn running.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003emust be that of a line. Their curve must be that of\r\nan arc. Their squareness, that of the square. Their\r\nroundness, that of the compasses.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOne commentator applies all this to the shape of\r\nthe animals.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThese are the horses of the State. They are not\r\nequal to the horses of the Empire. The horses of\r\nthe Empire are splendid. They move as though\r\nanxious to get along, as though they had lost the\r\nway, as though they had parted with their own\r\nindividuality. Thus, they outstrip all competitors,\r\nover the unstirred dust, out of sight!\"\u003c/p\u003e\r\n\u003cp\u003eThe Prince was greatly pleased and smiled. But\r\nwhen Hsü Wu Kuei went out, Nü Shang asked\r\nhim, saying, \"What can you have been saying to\r\nhis Highness? Whenever I address him, it is either\r\nin a pacific sense, based upon the Canons of \u003cem\u003ePoetry\u003c/em\u003e,\r\n\u003cem\u003eHistory\u003c/em\u003e, \u003cem\u003eRites\u003c/em\u003e, and \u003cem\u003eMusic\u003c/em\u003e; or in a belligerent\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_313\"\u003e[313]\u003c/a\u003e\u003c/span\u003e\r\nsense, based upon the \u003ccite\u003eGolden Roster\u003c/cite\u003e or the \u003ccite\u003eSix\r\nPlans of Battle\u003c/cite\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAncient military treatises.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eI have transacted with great success innumerable\r\nmatters entrusted to me, yet his Highness has\r\nnever vouchsafed a smile. What can you have been\r\nsaying to make him so pleased as all this?\"\u003c/p\u003e\r\n\u003cp\u003e\"I merely told him,\" replied Hsü Wu Kuei,\r\n\"how I judged of dogs and horses.\"\u003c/p\u003e\r\n\u003cp\u003e\"Was that all?\" enquired Nü Shang, incredulously.\u003c/p\u003e\r\n\u003cp\u003e\"Have you not heard,\" said Hsü Wu Kuei, \"of\r\nthe outlaw of Yüeh? After several days\u0027 absence\r\nfrom his State, he was glad to meet any one he had\r\nknown there. After a month, he was glad to meet\r\nany one he had even seen there. And after a year,\r\nhe was glad to meet any one who was in any way\r\nlike to his fellow-countrymen. Is not this a case of\r\nabsence from one\u0027s kind increasing the desire to be\r\nwith them?\u003c/p\u003e\r\n\u003cp\u003e\"Thus a man who had fled into the wilderness,\r\nwhere bishop-wort chokes the path of the weasel\r\nand stoat, now advancing, now stopping,—how he\r\nwould rejoice if the footfall of a fellow-creature\r\nbroke upon his ear. And how much more were he\r\nto hear the sound of a brother\u0027s, of a relative\u0027s voice\r\nat his side. Long it is, I ween, since his Highness\r\nhas heard the voice of a pure man at his side!\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eHsü Wu Kuei went to visit the Prince. The\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_314\"\u003e[314]\u003c/a\u003e\u003c/span\u003e\r\nlatter said, \"Living, Sir, up in the hills, and feeding\r\nupon berries or satisfying yourself with leeks, you\r\nhave long neglected me. Are you now growing\r\nold? Or do you hanker after flesh-pots and wine?\r\nOr is it that mine is such a well-governed State?\"\u003c/p\u003e\r\n\u003cp\u003e\"I am of lowly birth,\" replied Hsü Wu Kuei.\r\n\"I could not venture to eat and drink your Highness\u0027\r\nmeat and wine. I came to sympathise with\r\nyour Highness.\"\u003c/p\u003e\r\n\u003cp\u003e\"What do you mean?\" cried the Prince?\r\n\"What is there to sympathise about?\"\u003c/p\u003e\r\n\u003cp\u003e\"About your Highness\u0027 soul and body,\" replied\r\nHsü Wu Kuei.\u003c/p\u003e\r\n\u003cp\u003e\"Pray explain,\" said the Prince.\u003c/p\u003e\r\n\u003cp\u003e\"Nourishment is nourishment,\" said Hsü Wu\r\nKuei.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo a peasant as to a prince.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Being high up does not make one high, nor does\r\nbeing low make one low. Your Highness is the\r\nruler of a large State, and you oppress the whole\r\npopulation thereof in order to satisfy your sensualities.\r\nBut your soul is not a party to this. The soul\r\nloves harmony and hates disorder. For disorder is\r\na disease. Therefore I came to sympathise. How\r\nis it that your Highness alone is suffering?\"\u003c/p\u003e\r\n\u003cp\u003e\"I have long desired to see you,\" answered the\r\nPrince. \"I wish to love my people, and by cultivation\r\nof duty towards one\u0027s neighbour to put an end\r\nto war. Can this be done?\"\u003c/p\u003e\r\n\u003cp\u003e\"It cannot,\" replied Hsü Wu Kuei. \"Love\r\nfor the people is the root of all evil to the people.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_315\"\u003e[315]\u003c/a\u003e\u003c/span\u003e\r\nCultivation of duty towards one\u0027s neighbour in\r\norder to put an end to war is the origin of all fighting.\r\nIf your Highness starts from this basis, the\r\nresult can only be disastrous.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhy try to \"do\" anything?\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Everything that is made good, turns out bad.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe artificial is impermanent.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd although your Highness should make charity\r\nand duty to one\u0027s neighbour, I fear they would be\r\nspurious articles. For the inward intention would\r\nappear in the outward manifestation. The adoption\r\nof a fixed standard\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eI.e.\u003c/i\u003e of the personal standard of individuals. See\r\npp. \u003ca href=\"#Page_305\" class=\"pginternal\"\u003e305\u003c/a\u003e, \u003ca href=\"#Page_306\" class=\"pginternal\"\u003e306\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewould lead to complications. And revolutions\r\nwithin lead to fighting without. Surely your\r\nHighness would not make a bower into a battlefield,\r\nnor a shrine of prayer into a scene of warfare!\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis, of course, refers to the mind.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Have nothing within which is obstructive of\r\nvirtue. Seek not to vanquish others in cunning, in\r\nplotting, in war. If I slay a whole nation and annex\r\nthe territory in order to find nourishment for my\r\npassions and for my soul,—irrespective of military\r\nskill, wherein does the victory lie?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"What shall it profit a man, if he shall gain the\r\nwhole world, and lose his own soul?\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"If your Highness will only abstain, that will be\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_316\"\u003e[316]\u003c/a\u003e\u003c/span\u003e\r\nenough. Cultivate the sincerity that is within your\r\nbreast, so as to be responsive to the conditions of\r\nyour environment, and be not aggressive. The\r\npeople will thus escape death;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFrom oppression.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand what need then to put an end to war?\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen the Yellow Emperor went to see \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e upon\r\nthe Chü-tz\u0027ŭ Mountain, Fang Ming was his\r\ncharioteer, Ch\u0027ang Yü sat on his right, Chang Jo\r\nand Hsi P\u0027êng were his outriders, and K\u0027un Hun\r\nand Hua Chi brought up the rear.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCommentators tear this passage to tatters.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOn reaching the wilds of Hsiang-ch\u0027êng,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe limit of the known.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethese seven Sages lost their way and there was no\r\none of whom to ask the road. By and by, they fell\r\nin with a boy who was grazing horses, and asked\r\nhim, saying, \"Do you know the Chü-tz\u0027ŭ Mountain?\"\u003c/p\u003e\r\n\u003cp\u003e\"I do,\" replied the boy.\u003c/p\u003e\r\n\u003cp\u003e\"And can you tell us,\" continued the Sages,\r\n\"where \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e abides?\"\u003c/p\u003e\r\n\u003cp\u003e\"I can,\" replied the boy.\u003c/p\u003e\r\n\u003cp\u003e\"This is a strange lad,\" cried the Yellow Emperor.\r\n\"Not only does he know where the Chü-tz\u0027ŭ\r\nMountain is, but also where \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e abides!\r\nCome tell me, pray, how would you govern the\r\nempire?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_317\"\u003e[317]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"I should govern the empire,\" said the boy,\r\n\"just the same as I look after my horses. What\r\nelse should I do?\u003c/p\u003e\r\n\u003cp\u003e\"When I was a little boy and used to live within\r\nthe points of the compass,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn Vanity Fair.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003emy eyes got dim of sight. An old man advised me\r\nto mount the chariot of the sun\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eI.e.\u003c/i\u003e of Intelligence.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand visit the wilds of Hsiang-ch\u0027êng. My sight is\r\nnow much better, and I continue to dwell without\r\nthe points of the compass. I should govern the\r\nempire in just the same way. What else should\r\nI do?\"\u003c/p\u003e\r\n\u003cp\u003e\"Of course,\" said the Yellow Emperor, \"government\r\nis not your trade. Still I should be glad to\r\nhear what you would do.\"\u003c/p\u003e\r\n\u003cp\u003eThe boy declined to answer, but on being again\r\nurged, cried out, \"What difference is there between\r\ngoverning the empire and looking after horses?\r\nSee that no harm comes to the horses, that is all!\"\u003c/p\u003e\r\n\u003cp\u003eThereupon the Emperor prostrated himself before\r\nthe boy; and addressing him as Divine Teacher,\r\ntook his leave.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eDivine Teacher means \"inspired by God.\" The\r\nterm used is that employed in modern times for the\r\nhead or Pope of debased Taoism, often wrongly\r\nrendered as the \"Master of Heaven.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eIf schemers have nothing to give them anxiety,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_318\"\u003e[318]\u003c/a\u003e\u003c/span\u003e\r\nthey are not happy. If dialecticians have not their\r\npremisses and conclusion, they are not happy. If\r\ncritics have none on whom to vent their spleen, they\r\nare not happy. Such men are the slaves of objective\r\nexistences.\u003c/p\u003e\r\n\u003cp\u003eThose who attract the sympathies of the world,\r\nstart new dynasties. Those who win the people\u0027s\r\nhearts, take high official rank. Those who are strong\r\nundertake difficulties. Those who are brave encounter\r\ndangers. Men of arms delight in war.\r\nMen of peace think of nothing but reputation. Men\r\nof law strive to improve the administration. Professors\r\nof ceremony and music cultivate deportment.\r\nMoralists devote themselves to the obligations\r\nbetween man and man.\u003c/p\u003e\r\n\u003cp\u003eTake away agriculture from the husbandman,\r\nand his classification is gone. Take away trade\r\nfrom the merchant, and his classification is gone.\r\nDaily work is the stimulus of the labourer. The\r\nskill of the artisan is his pride. If money cannot\r\nbe made, the avaricious man is sad. If his power\r\nmeets with a check, the boaster will repine. Ambitious\r\nmen love change.\u003c/p\u003e\r\n\u003cp\u003eThus, men are always doing something; inaction\r\nis to them impossible. They observe in this the\r\nsame regularity as the seasons, ever without change.\r\nThey hurry to destruction, dissipating in all directions\r\ntheir vital forces, alas! never to return.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChuang Tzŭ said, \"If archers who aimed at\r\nnothing and hit something were accounted good\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_319\"\u003e[319]\u003c/a\u003e\u003c/span\u003e\r\nshots, everybody in the world would be another\r\nYi.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_308\" class=\"pginternal\"\u003e308\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eCould this be so?\"\u003c/p\u003e\r\n\u003cp\u003e\"It could,\" replied Hui Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"If there was no general standard of right in\r\nthe world,\" continued Chuang Tzŭ, \"but each man\r\nhad his own, then everybody would be a Yao.\r\nCould this be so?\"\u003c/p\u003e\r\n\u003cp\u003e\"It could,\" replied Hui Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"Very well,\" said Chuang Tzŭ. \"Now there\r\nare the Confucianists, the Mihists, the schools of\r\nYang\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eYang Chu. See \u003ca href=\"#Page_99\" class=\"pginternal\"\u003ech. viii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand Ping,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eKung Sun Lung. See \u003ca href=\"#Page_200\" class=\"pginternal\"\u003ech. xvii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003emaking with your own five in all. Pray which of\r\nthese is right?\u003c/p\u003e\r\n\u003cp\u003e\"Possibly it is a similar case to that of Lu Chü?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf whom there is no record.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e—A disciple said to him, \u0027Master, I have attained\r\nto your \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. I can do without fire in winter: I can\r\nmake ice in summer.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"\u0027You merely avail yourself of latent heat and\r\nlatent cold,\u0027 replied Lu Chü. \u0027That is not what I\r\ncall \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. I will demonstrate to you what my\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"Thereupon he tuned two lutes, and placed one\r\nin the hall and the other in the adjoining room.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_320\"\u003e[320]\u003c/a\u003e\u003c/span\u003e\r\nAnd when he struck the \u003cem\u003eKung\u003c/em\u003e note on one, the\r\n\u003cem\u003eKung\u003c/em\u003e note on the other sounded; when he struck\r\nthe \u003ci lang=\"zh\"\u003echio\u003c/i\u003e note on one, the \u003ci lang=\"zh\"\u003echio\u003c/i\u003e note on the other\r\nsounded. This because they were both tuned to\r\nthe same pitch.\u003c/p\u003e\r\n\u003cp\u003e\"But if he changed the interval of one string, so\r\nthat it no longer kept its place in the octave, and\r\nthen struck it, the result was that all the twenty-five\r\nstrings jangled together. There was sound as\r\nbefore, but the influence of the key-note was gone. Is\r\nthis your case?\"\u003c/p\u003e\r\n\u003cp\u003e\"The Confucianists, the Mihists, and the followers\r\nof Yang and Ping,\" replied Hui Tzŭ, \"are just\r\nnow engaged in discussing this matter with me.\r\nThey try to overwhelm me with argument or howl\r\nme down with noise. Yet they have not proved me\r\nwrong. Why then should you?\"\u003c/p\u003e\r\n\u003cp\u003e\"A man of the Ch\u0027i State,\" replied Chuang Tzŭ,\r\n\"sent away his son into the Sung State, to be a\r\ndoor-keeper, with maimed body.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eDoorkeepers in ancient times were, for obvious\r\nreasons, deprived of their feet.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut a vase, which he valued highly, he kept carefully\r\nwrapped up.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThus Hui Tzŭ sacrifices the greater to the less.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"He who would seek for a stray child, but will\r\nnot leave his home, is like to lose him.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThus restricted to his four antagonistic schools is\r\nHui Tzŭ\u0027s search for \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_321\"\u003e[321]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"If a man of Ch\u0027u, who was sent away to be a\r\ndoor-keeper, began, in the middle of the night, when\r\nno one was about, to fight with the boatman, I\r\nshould say that before his boat left the shore he\r\nwould already have got himself into considerable\r\ntrouble.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA maimed man (Hui Tzŭ) should avoid quarrels.\r\nHis own share of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is insufficient even for himself.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChuang Tzŭ was once attending a funeral, when\r\nhe passed by the grave of Hui Tzŭ. Turning to\r\nhis attendants, he said, \"A man of Ying\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCapital of the Ch\u0027u state.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewho had his nose covered with a hard scab, no\r\nthicker than a fly\u0027s wing, sent for a stone-mason to\r\nchip it off. The stone-mason plied his adze with\r\ngreat dexterity while the patient sat still and let\r\nhim chip. When the scab was all off, the nose was\r\nfound to be uninjured, the man of Ying never\r\nhaving moved a muscle.\u003c/p\u003e\r\n\u003cp\u003e\"When Yüan, prince of Sung, heard of this, he\r\nsummoned the stone-mason and said, \u0027Try to do\r\nthe same for me.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"\u0027I used to be able to do it Sire,\u0027 replied the\r\nstone-mason, \u0027but my material has long since\r\nperished.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"And I too, ever since he perished, have been\r\nwithout my material, having no one with whom I\r\ncan speak.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA generous compliment to an old adversary.\u003c/p\u003e\r\n\u003cp\u003e\"There was no one,\" says Lin Hsi Chung, \"in all\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_322\"\u003e[322]\u003c/a\u003e\u003c/span\u003e\r\nChuang Tzŭ\u0027s generation who could understand\r\nhim; neither is there any one now, at this late\r\ndate, any more than there was then.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eKuan Chung being at the point of death, Duke\r\nHuan went to see him.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_226\" class=\"pginternal\"\u003e226\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"You are ill, venerable Sir,\" said the Duke,\r\n\"really ill. You had better say to whom, in the\r\nevent of your getting worse, I am to entrust the\r\nadministration of the State.\"\u003c/p\u003e\r\n\u003cp\u003e\"Whom does your Highness wish to choose?\"\r\nenquired Kuan Chung.\u003c/p\u003e\r\n\u003cp\u003e\"Will Pao Yü do?\" asked the Duke.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eKuan Chung and Pao Yü are the \"Damon and\r\nPythias\" of China.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"He will not,\" said Kuan Chung. \"He is pure,\r\nincorruptible, and good. With those who are not\r\nlike himself, he will not associate. And if he has\r\nonce heard of a man\u0027s wrong-doing, he never\r\nforgets it. If you employ him in the administration\r\nof the empire, he will get to loggerheads with his\r\nprince and to sixes and sevens with the people. It\r\nwould not be long before he and your Highness fell\r\nout.\"\u003c/p\u003e\r\n\u003cp\u003e\"Whom then can we have?\" asked the Duke.\u003c/p\u003e\r\n\u003cp\u003e\"There is no alternative,\" replied Kuan Chung;\r\n\"it must be Hsi P\u0027êng. He is a man who forgets\r\nthe authority of those above him, and makes those\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_323\"\u003e[323]\u003c/a\u003e\u003c/span\u003e\r\nbelow him forget his. Ashamed that he is not the\r\npeer of the Yellow Emperor,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn virtue.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehe grieves over those who are not the peers of\r\nhimself.\u003c/p\u003e\r\n\u003cp\u003e\"To share one\u0027s virtue with others is called true\r\nwisdom. To share one\u0027s wealth with others is\r\nreckoned meritorious. To exhibit superior merit\r\nis not the way to win men\u0027s hearts. To exhibit\r\ninferior merit is the way. There are things in the\r\nState he does not hear; there are things in the\r\nfamily he does not see.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003ePurposely ignoring petty faults.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThere is no alternative; it must be Hsi P\u0027êng.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf whom commentators give no further notice.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThe prince of Wu took a boat and went to the\r\nMonkey Mountain, which he ascended. When the\r\nmonkeys saw him, they fled in terror and hid themselves\r\nin the thicket. One of them, however, disported\r\nhimself carelessly, as though showing off its\r\nskill before the prince. The prince took a shot at it;\r\nbut the monkey, with great rapidity, seized the\r\nflying arrow with its hand. Then the prince bade\r\nhis guards try, the result being that the monkey\r\nwas killed.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe skill of the poor monkey availed nothing against\r\nthe cloud of arrows discharged by the guards. \u003ci lang=\"fr\"\u003eOn\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_324\"\u003e[324]\u003c/a\u003e\u003c/span\u003e\r\npeut être plus fin qu\u0027un autre, mais on ne peut pas\r\nêtre plus fin que tous les autres.\u003c/i\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThereupon the prince turned to his friend Yen\r\nPu I, and said, \"That monkey flaunted its skill\r\nand its dexterity in my face. Therefore it has come\r\nto this pass. Beware! Do not flaunt your superiority\r\nin the faces of others.\"\u003c/p\u003e\r\n\u003cp\u003eYen Pu I went home, and put himself under the\r\ntuition of Tung Wu,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA professor of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewith a view to get rid of such superiority. He put\r\naside all that gave him pleasure and avoided gaining\r\nreputation. And in three years his praise was\r\nin everybody\u0027s mouth.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eTzŭ Chi of Nan-poh\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_38\" class=\"pginternal\"\u003ech. iv\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewas sitting leaning on a table. He looked up to\r\nheaven and sighed, at which juncture Yen Ch\u0027êng\r\nTzŭ entered and said, \"How, Sir, can such an\r\nimportant person as yourself be in body like dry\r\nwood, in mind like dead ashes?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eInstead of exerting yourself for the benefit of\r\nmankind. The speaker, says one commentator,\r\nwas \"a disciple.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"I used to live in a cave on the hills,\" replied\r\nTzŭ Chi. \"At that time, T\u0027ien Ho,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe famous founder of the later House of Ch\u0027i.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ebecause he once saw me, was thrice congratulated\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_325\"\u003e[325]\u003c/a\u003e\u003c/span\u003e\r\nby the people of Ch\u0027i. Now I must have given\r\nsome indication by which he recognised me.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs a Sage.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eI must have sold for him to buy. For had I not\r\nmanifested myself, how would he have recognised\r\nme? Had I not sold, how could he have bought?\u003c/p\u003e\r\n\u003cp\u003e\"Alas! I grieve over man\u0027s self-destruction.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs reputation comes, reality goes.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd then I grieve over one who grieves for another.\r\nAnd then I grieve over him who grieves over one\r\nwho grieves for another! And so I get daily farther\r\nand farther away.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAnd become like dry wood, my soul absorbed into\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Confucius went to Ch\u0027u, the prince entertained\r\nhim at a banquet. Sun Shu Ao stood up\r\nwith a goblet of wine in his hand, and I Liao of\r\nShih-nan poured a libation, saying, \"On such\r\noccasions as this, the men of old were wont to\r\nmake some utterance.\"\u003c/p\u003e\r\n\u003cp\u003e\"Mine,\" replied Confucius, \"is the doctrine of\r\nwordless utterances. Shall I who make no utterances,\r\nmake utterance now?\u003c/p\u003e\r\n\u003cp\u003e\"I Liao of Shih-nan played with his ball, and\r\nthe trouble of two houses was arranged.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA man of great strength who refused to aid in\r\nsettling a State quarrel. He was a great ball\r\nplayer,—whatever that may have been.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_326\"\u003e[326]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eSun Shu Ao remained quietly in repose, and the\r\nmen of Ying threw down their arms.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNo one dared attack them, so powerful was the\r\nprestige of their minister.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eI should want a three-foot tongue indeed!\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo achieve more by talk than these two achieved by\r\ninaction.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Theirs was the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of inaction. His was the\r\nargument of silence. Wherefore, for \u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe manifestation of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eto rest in undivided \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy which all things are \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand for speech to stop at the unknowable,—this is\r\nperfection.\u003c/p\u003e\r\n\u003cp\u003e\"With undivided \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, \u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e cannot be coincident.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe latter is multiform.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNo argument can demonstrate the unknowable.\r\nSubdivision into Confucianists and Mihists only\r\nmakes confusion worse confounded.\u003c/p\u003e\r\n\u003cp\u003e\"The sea does not reject the streams which flow\r\neastward into it. Therefore it is immeasurably\r\ngreat. The true Sage folds the universe in his\r\nbosom. His good influence benefits all throughout\r\nthe empire, without respect to persons. Born\r\nwithout rank, he dies without titles. He does not\r\ntake credit for realities.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBut attributes it all to circumstances.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe does not establish a name.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFor what he has done.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThis is to be a great man.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_327\"\u003e[327]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"A dog is not considered a good dog because he\r\nis a good barker.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe must also bite.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eA man is not considered a good man because he\r\nis a good talker. How much less in the case of\r\ngreatness? And if doing great things is not enough\r\nto secure greatness, how much less shall it secure\r\nvirtue?\u003c/p\u003e\r\n\u003cp\u003e\"In point of greatness, there is nothing to be\r\ncompared with the universe. Yet what does the\r\nuniverse seek in order to be great?\u003c/p\u003e\r\n\u003cp\u003e\"He who understands greatness in this sense,\r\nseeks nothing, loses nothing, rejects nothing, never\r\nsuffers injury from without. He takes refuge in\r\nhis own inexhaustibility. He finds safety in\r\naccording with his nature. This is the essence of\r\ntrue greatness.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eTzŭ Chi had eight sons. He ranged them before\r\nhim, and summoning Chiu Fang Yin, said to him,\r\n\"Examine my sons physiognomically, and tell\r\nme which will be the fortunate one.\"\u003c/p\u003e\r\n\u003cp\u003e\"K\u0027un,\" replied Chiu Fang Yin, \"will be the\r\nfortunate one.\"\u003c/p\u003e\r\n\u003cp\u003e\"In what sense?\" asked the father, beaming with\r\ndelight.\u003c/p\u003e\r\n\u003cp\u003e\"K\u0027un,\" said Chiu Fang Yin, \"will eat at the\r\ntable of a prince, and so end his days.\"\u003c/p\u003e\r\n\u003cp\u003eThereupon Tzŭ Chi burst into tears and said,\r\n\"What has my son done that this should be his\r\nfate?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_328\"\u003e[328]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Eating at the table of a prince,\" replied Chiu\r\nFang Yin, \"will benefit the family for three generations.\r\nHow much more his father and mother!\r\nBut for you, Sir, to go and weep is enough to turn\r\nback the luck from you. The son\u0027s fortune is good,\r\nbut the father\u0027s bad.\"\u003c/p\u003e\r\n\u003cp\u003e\"Yin,\" said Tzŭ Chi, \"I should like to know\r\nwhat you mean by calling K\u0027un fortunate. Wine\r\nand meat gratify the palate, but you do not say\r\nhow these are to come.\u003c/p\u003e\r\n\u003cp\u003e\"Supposing that to me, not being a shepherd, a\r\nlamb were born in the south-west corner of my\r\nhall; or that to me, not being a sportsman, quails\r\nwere hatched in the north-east corner. If you did\r\nnot call that uncanny, what would you call it?\u003c/p\u003e\r\n\u003cp\u003e\"My sons and I do but roam through the universe.\r\nWith them I seek the joys of heaven; with\r\nthem I seek the fruits of earth. With them I\r\nengage in no business; with them I concoct no\r\nplots; with them I attempt nothing out-of-the-way.\r\nWith them I mount upon the truth of the\r\nuniverse, and do not offer opposition to the exigencies\r\nof our environment. With them I accommodate\r\nmyself naturally; but with them I do not\r\nbecome a slave to circumstances. Yet now the\r\nworld is rewarding me!\u003c/p\u003e\r\n\u003cp\u003e\"Every uncanny effect must be preceded by\r\nsome uncanny cause. Alas! my sons and I have\r\ndone nothing. It must be the will of God. Therefore\r\nI weep.\"\u003c/p\u003e\r\n\u003cp\u003eShortly afterwards, when K\u0027un was on his way\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_329\"\u003e[329]\u003c/a\u003e\u003c/span\u003e\r\nto the Yen State, he was captured by brigands. To\r\nsell him as he was, would be no easy matter. To\r\nsell him without his feet would be easy enough.\r\nSo they cut off his feet and sold him into the Ch\u0027i\r\nState, where he became door-keeper to Duke Chü\r\nand had meat to his dinner for the rest of his life.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCommentators make terrible havoc here.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eYeh Ch\u0027üeh meeting Hsü Yu, said to him,\r\n\"Where are you going?\"\u003c/p\u003e\r\n\u003cp\u003e\"Away from Yao!\" replied the latter.\u003c/p\u003e\r\n\u003cp\u003e\"What do you mean?\" asked Yeh Ch\u0027üeh.\u003c/p\u003e\r\n\u003cp\u003e\"Yao,\" said Hsü Yu, \"thinks of nothing but\r\ncharity. I fear he will become a laughing-stock to\r\nthe world, and that in future ages men will eat one\r\nanother.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_296\" class=\"pginternal\"\u003e296\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"There is no difficulty in winning the people.\r\nLove them and they will draw near. Profit them\r\nand they will come up. Praise them and they will\r\nvie with one another. But introduce something\r\nthey dislike, and they will be gone.\u003c/p\u003e\r\n\u003cp\u003e\"Love and profit are born of charity and duty\r\nto one\u0027s neighbour. Those who ignore charity and\r\nduty to one\u0027s neighbour are few; those who make\r\ncapital out of them are many.\u003c/p\u003e\r\n\u003cp\u003e\"For the operation of these virtues is not disinterested.\r\nIt is like lending gear to a sportsman.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWith a view to share the game.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWherefore, for one man to dogmatise for the good\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_330\"\u003e[330]\u003c/a\u003e\u003c/span\u003e\r\nof the whole empire, is like splitting a thing at a\r\nsingle blow.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWithout reference to method or the requirements of\r\nthe case in point.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Yao knows that good men benefit the empire.\r\nBut he does not know that they injure it. Only\r\nthose on a higher level than good men know this.\u003c/p\u003e\r\n\u003cp\u003e\"There are nincompoops; there are parasites;\r\nthere are enthusiasts.\u003c/p\u003e\r\n\u003cp\u003e\"A man who learns from a single teacher, and\r\nthen goes off exultant, satisfied with his acquirements\r\nthough ignorant that there was a time when\r\nnothing existed,—such a one is a nincompoop.\u003c/p\u003e\r\n\u003cp\u003e\"Parasites are like the lice on a pig\u0027s back. They\r\nchoose bald patches, which are to them palaces and\r\nparks. The parts between the toes, the joints, the\r\ndugs, and the buttocks, are to them so many comfortable\r\nand convenient resting-places. They know\r\nnot that one day the butcher will tuck up his\r\nsleeves and spread straw and apply fire, and that\r\nthey will perish in the singeing of the pig. As they\r\nsow, so do they reap. This is to be a parasite.\u003c/p\u003e\r\n\u003cp\u003e\"Of enthusiasts, Shun is an example. Mutton\r\ndoes not care for ants; it is the ants which care for\r\nthe mutton. Mutton has a frowsy smell; and\r\nthere is a frowsiness about Shun which attracts\r\nthe people. Therefore it was that after three\r\nchanges of residence, when he came to the Têng\r\ndistrict, he had some hundred thousand families\r\nwith him.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_331\"\u003e[331]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Then Yao, hearing of his goodness, appointed\r\nhim to a barren region, trusting, as he said, that\r\nShun\u0027s arrival would enrich it. When Shun took\r\nup this appointment, he was already old, and his\r\nintellect was failing; yet he would not cease work\r\nand retire from office. He was, in fact, an enthusiast.\u003c/p\u003e\r\n\u003cp\u003e\"So it is that the spiritual man dislikes a crowd.\r\nFor where there is a crowd there is diversity, and\r\nwhere there is diversity advantage does not accrue.\r\nHe is therefore neither very intimate, nor very\r\ndistant. He clings to virtue and nourishes a spirit\r\nof harmony, in order to be in accord with his\r\nfellow-men. This is to be a divine man.\u003c/p\u003e\r\n\u003cp\u003e\"Leave wisdom to ants. Strive for what fishes\r\ndesire.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo be left alone in the water.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Leave attractiveness to mutton. Use your eyes to\r\ncontemplate, your ears to listen to, your mind to\r\nconsider, their own internal workings. For him\r\nwho can do these things, his level will be that of a\r\nline, his modifications in due and proper season.\u003c/p\u003e\r\n\u003cp\u003e\"Therefore, the divine man trusts to the natural\r\ndevelopment of events. He does not strive to\r\nintroduce the artificial into the domain of the\r\nnatural. Accordingly, life is a gain and death a\r\nloss, or death is a gain and life a loss.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAccording to circumstances.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"For instance, drugs. They are characteristically\r\npoisonous. Such are \u003ci lang=\"zh\"\u003eChieh-Kêng\u003c/i\u003e, \u003ci lang=\"zh\"\u003eChi-Yung\u003c/i\u003e, and\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_332\"\u003e[332]\u003c/a\u003e\u003c/span\u003e\r\n\u003ci lang=\"zh\"\u003eShih-Ling\u003c/i\u003e. Circumstances, however, make of each\r\na sovereign remedy. The list is inexhaustible.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eChieh-Kêng is the \u003ci lang=\"la\"\u003ePlatycodon grandiflorum\u003c/i\u003e. It is\r\nused by Chinese doctors as a tonic, astringent, and\r\nvermifuge.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"When Kou Chien encamped with three thousand\r\narmed warriors at Kuei-ch\u0027i,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eLeading the men of Wu to attack the Yüeh State.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eonly Chung\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWên Chung, minister of Yüeh.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaw that defeat would be followed by a rally. Yet\r\nhe could not foresee the evil that was to come upon\r\nhimself. Wherefore it has been said, \u0027An owl\u0027s\r\neyes are adapted to their use. A crane\u0027s leg is of\r\nthe length required. \u0027Twould be disastrous to\r\nshorten it.\u0027\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis illustration has been used in \u003ca href=\"#Page_99\" class=\"pginternal\"\u003ech. viii\u003c/a\u003e, p. \u003ca href=\"#Page_101\" class=\"pginternal\"\u003e101\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Thus it has been said, \u0027The wind blows and\r\nthe river suffers. The sun shines and the river\r\nsuffers.\u0027 But though wind and sun be both brought\r\ninto relation with the river, it does not really suffer\r\ntherefrom. Fed from its source, it still continues\r\nto flow on.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe Sage too has a source from which the nourishment\r\nof his soul is supplied.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The relation between water and earth is determinate.\r\nThe relation between a man and his\r\nshadow is determinate. The relation between thing\r\nand thing is determinate.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_333\"\u003e[333]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"The relation between eye and vision is baneful.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBecause indeterminate.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe relation between ear and hearing is baneful.\r\nThe relation between mind and object is baneful.\r\nThe relation between all kinds of capacity and man\u0027s\r\ninner self is baneful. If such banefulness be not\r\ncorrected, disasters will spring up on all sides.\r\nRetrogression is hard to achieve, and success long\r\nin coming. Yet alas! men regard such capacities\r\nas valuable possessions.\u003c/p\u003e\r\n\u003cp\u003e\"The destruction of States and the ceaseless\r\nslaughter of human beings result from an inability\r\nto examine into this.\u003c/p\u003e\r\n\u003cp\u003e\"The foot treads the ground in walking; nevertheless\r\nit is the ground not trodden on which makes\r\nup the good walk. A man\u0027s knowledge is limited;\r\nbut it is upon what he does not know that he\r\ndepends to extend his knowledge to the apprehension\r\nof God.\u003c/p\u003e\r\n\u003cp\u003e\"Knowledge of the great \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e, of the great\r\nNegative, of the great Nomenclature, of the great\r\nUniformity, of the great Space, of the great Truth,\r\nof the great Law,—this is perfection.\u003c/p\u003e\r\n\u003cp\u003e\"The great \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e is omnipresent. The great\r\nNegative is omnipotent. The great Nomenclature\r\nis all-inclusive. The great Uniformity is all-assimilative.\r\nThe great Space is all-receptive. The\r\ngreat Truth is all-exacting. The great Law is all-binding.\u003c/p\u003e\r\n\u003cp\u003e\"The ultimate end is God. He is manifested in\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_334\"\u003e[334]\u003c/a\u003e\u003c/span\u003e\r\nthe laws of nature. He is the hidden spring. At\r\nthe beginning, he was.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHad an objective existence.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThis, however, is inexplicable. It is unknowable.\r\nBut from the unknowable we reach the known.\u003c/p\u003e\r\n\u003cp\u003e\"Investigation must not be limited, nor must it\r\nbe unlimited.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt must be undertaken from the standpoint of the\r\nunconditioned.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIn this vague undefinedness there is an actuality.\r\nTime does not change it. It cannot suffer diminution.\r\nMay we not then call it our great Guide?\u003c/p\u003e\r\n\u003cp\u003e\"Why not bring our doubting hearts to investigation\r\nthereof? And then, using certainty to dispel\r\ndoubt, revert to a state without doubt, in which\r\ndoubt is doubly dead?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eDoubt dispelled leaves conviction firmer still.\u003c/p\u003e\r\n\u003cp\u003eLin Hsi Chung says that this essay begins with the\r\nsubtle to end in the abstruse. \"The force of language,\"\r\nadds he, \"can no farther go!\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_335\"\u003e[335]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXV.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eTsê Yang.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Influence of virtue concealed—The true Sage a negative\r\nquantity—The great, the small, the infinite—Crime and Capital—Rulers\r\nand their vices—What is Society? Predestination or Chance?\r\nIllustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eWhen\u003c/span\u003e Tsê Yang visited the Ch\u0027u State, I\r\nChieh\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAn official of Ch\u0027u.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003espoke of him to the prince; but the latter refused\r\nan audience.\u003c/p\u003e\r\n\u003cp\u003eUpon I Chieh\u0027s return, Tsê Yang went to see\r\nWang Kuo,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA local Sage.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand asked him to obtain an interview with the\r\nprince.\u003c/p\u003e\r\n\u003cp\u003e\"I am not so fitted for that,\" replied Wang Kuo,\r\n\"as Kung Yüeh Hsiu.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA hermit.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"What sort of a man is he?\" enquired Tsê\r\nYang.\u003c/p\u003e\r\n\u003cp\u003e\"In winter,\" said Wang Kuo, \"he catches turtles\r\non the river. In summer, he reposes in some\r\nmountain copse. If any passers-by ask of him, he\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_336\"\u003e[336]\u003c/a\u003e\u003c/span\u003e\r\ntells them, \"This is my home.\" Where I Chieh\r\ncould not succeed, still less should I. I am not\r\nequal even to him.\u003c/p\u003e\r\n\u003cp\u003e\"He is a man without virtue, but possessed of\r\nknowledge. Were it not for an air of arrogance, he\r\nwould be very popular with his superiors. But help\r\nwithout virtue is a hindrance. Shivering people\r\nborrowing clothes in the coming spring! Hot\r\npeople thinking of last winter\u0027s icy blast!\u003c/p\u003e\r\n\u003cp\u003e\"The prince of Ch\u0027u is dignified and severe. In\r\npunishing, he is merciless as a tiger. Only a very\r\npractised or a very perfect man could influence him.\u003c/p\u003e\r\n\u003cp\u003e\"The true Sage, when in obscurity, causes those\r\naround him to forget their poverty. When in\r\npower, he causes princes to forget ranks and emoluments,\r\nand to become as though of low estate. He\r\nrejoices exceedingly in all creation. He exults to\r\nsee \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e diffused among his fellow-men, while\r\nsuffering no loss himself.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is a constant quantity. It can be shared, but\r\ncannot be divided.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Thus, although silent, he can instil peace; and\r\nby his mere presence cause men to be to each other\r\nas father and son. From his very return to passivity\r\ncomes this active influence for good. So\r\nwidely does he differ in heart from ordinary men.\r\nWherefore I said, \u0027Wait for Kung Yüeh Hsiu.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"The true Sage is free from all embarrassments.\r\nAll things are to him as \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e. Yet he knows not\r\nthat this is so. It is simply nature. In the midst\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_337\"\u003e[337]\u003c/a\u003e\u003c/span\u003e\r\nof action he remains the same. He makes God his\r\nguide, and men make him theirs. He grieves that\r\nwisdom carries one but a short distance, and at\r\ntimes comes altogether to a deadlock.\u003c/p\u003e\r\n\u003cp\u003e\"To a beauty, mankind is the mirror in which she\r\nsees herself. If no one tells her she is beautiful,\r\nshe does not know that she is so. But whether she\r\nknows it or whether she does not know it, whether\r\nshe hears it or whether she does not hear it, her joy\r\nwill never cease, neither will mankind ever cease to\r\ntake pleasure therein. It is nature.\u003c/p\u003e\r\n\u003cp\u003e\"The love of a Sage for his fellows likewise finds\r\nexpression among mankind. Were he not told so,\r\nhe would not know that he loved his fellows. But\r\nwhether he knows it or whether he does not know\r\nit, whether he hears it or whether he does not hear\r\nit, his love for his fellows is without end, and mankind\r\ncease not to repose therein.\u003c/p\u003e\r\n\u003cp\u003e\"The old country, the old home, gladden a wanderer\u0027s\r\neyes. Nay, though nine-tenths of it be a\r\nhowling wilderness, still his eye will be glad. How\r\nmuch more to see sight and hear hearing, from a\r\nlofty dais suspended in their very midst!\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe joy of the wanderer is as that of the mind\r\nreturning to a consciousness only of itself.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eJen Hsiang Shih reached the centre and attained.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe centre at which all Infinities converge. See\r\np. \u003ca href=\"#Page_18\" class=\"pginternal\"\u003e18\u003c/a\u003e. This individual was a legendary ruler of\r\nold.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe recognised no beginning, no end, no quantity,\r\nno time. Daily modified together with his environ\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_338\"\u003e[338]\u003c/a\u003e\u003c/span\u003ement,\r\nas part of \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e he knew no modification.\r\nWhy not rest in this?\u003c/p\u003e\r\n\u003cp\u003eTo strive to follow God and not to succeed is to\r\ndisplay an activity fatal to itself. How can success\r\never be thus achieved?\u003c/p\u003e\r\n\u003cp\u003eThe true Sage ignores God. He ignores man. He\r\nignores a beginning. He ignores matter. He moves\r\nin harmony with his generation and suffers not.\r\nHe takes things as they come and is not overwhelmed.\r\nHow are we to become like him?\u003c/p\u003e\r\n\u003cp\u003eT\u0027ang appointed his Equerry, Mên Yin Têng\r\nHêng, to be his tutor, listening to his counsels but\r\nnot being restricted by them. He got \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e for himself\r\nand a reputation for his tutor. But the reputation\r\nwas a violation of principle, and landed him in\r\nthe domain of alternatives.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eInstead of \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e. No ingenuity of commentator has\r\nhere succeeded in making sense.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAs a tutor, Confucius pushed care and anxiety\r\nto an extreme limit.\u003c/p\u003e\r\n\u003cp\u003eYung Ch\u0027êng Shih\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eLao Tzŭ\u0027s tutor.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaid, \"Take away days, and there would be no\r\nyears. No inside, no outside.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003ePrince Hui of Wei had made a treaty with\r\nprince Wei of Ch\u0027i, which the latter broke.\u003c/p\u003e\r\n\u003cp\u003eThereupon prince Hui was wroth, and was about\r\nto send a man to assassinate him. But the Captain-General\r\nheard of this, and cried out in shame,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_339\"\u003e[339]\u003c/a\u003e\u003c/span\u003e\r\n\"Sire, you are ruler over a mighty State, yet you\r\nwould seek the vengeance of a common man.\r\nGive me two hundred thousand warriors, and I\r\nwill do the work for you. I will take his people\r\nprisoners, and carry off their oxen and horses. I\r\nwill make the heat of the prince\u0027s mind break out\r\non his back. Then I will seize his country, and\r\nhe will flee. Then you can wring his neck as you\r\nplease.\"\u003c/p\u003e\r\n\u003cp\u003eWhen Chi Tzŭ heard this, he cried out in shame\r\nand said, \"If you are building a ten-perch wall,\r\nand when the wall is near completion, destroy it,\r\nyou inflict great hardship on the workmen.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlluding to the \u003cem\u003ecorvée\u003c/em\u003e system of public works. The\r\nspeaker was an official of Wei.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNow for seven years the troops have not been\r\ncalled out. That is, as it were, your Highness\u0027\r\nfoundation work. Listen not to the Captain-General.\r\nHe is a mischievous fellow.\"\u003c/p\u003e\r\n\u003cp\u003eWhen Hua Tzŭ\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlso an official of Wei.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eheard this, he was very indignant and said, \"He\r\nwho argued in favour of punishing the Ch\u0027i State\r\nwas a mischievous fellow. And he who argued\r\nagainst punishing the Ch\u0027i State was a mischievous\r\nfellow. And he who says that either of the above\r\nis a mischievous fellow, is a mischievous fellow\r\nhimself.\"\u003c/p\u003e\r\n\u003cp\u003e\"Where then shall I find what to do?\" enquired\r\nthe prince.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_340\"\u003e[340]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"In \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e alone,\" said Hua Tzŭ.\u003c/p\u003e\r\n\u003cp\u003eWhen Hui Tzŭ heard this, he introduced Tai\r\nChin Jen to the prince.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA Sage of the Liang State. For Hui Tzŭ, see p. \u003ca href=\"#Page_8\" class=\"pginternal\"\u003e8\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"There is a creature called a snail,\" said Tai\r\nChin Jen. \"Does your Highness know what I\r\nmean?\"\u003c/p\u003e\r\n\u003cp\u003e\"I do,\" replied the prince.\u003c/p\u003e\r\n\u003cp\u003e\"There is a kingdom on its left horn,\" continued\r\nTai Chin Jen, \"ruled over by \u003cem\u003eAggression\u003c/em\u003e, and\r\nanother on its right horn, ruled over by \u003cem\u003eViolence\u003c/em\u003e.\r\nThese two rulers are constantly fighting for territory.\r\nIn such cases, corpses lie about by thousands,\r\nand one party will pursue the other for fifteen days\r\nbefore returning.\"\u003c/p\u003e\r\n\u003cp\u003e\"Whew!\" cried the prince. \"Surely you are\r\njoking.\"\u003c/p\u003e\r\n\u003cp\u003e\"Sire,\" replied Tai Chin Jen, \"I beg you to\r\nregard it as fact. Does your Highness recognise\r\nany limit to space?\"\u003c/p\u003e\r\n\u003cp\u003e\"None,\" said the prince, \"It is boundless.\"\u003c/p\u003e\r\n\u003cp\u003e\"When, therefore,\" continued Tai Chin Jen,\r\n\"the mind descends from the contemplation of\r\nboundless space to the contemplation of a kingdom\r\nwith fixed boundaries, that kingdom must\r\nseem to be of dimensions infinitesimally small?\"\u003c/p\u003e\r\n\u003cp\u003e\"Of course,\" replied the prince.\u003c/p\u003e\r\n\u003cp\u003e\"Well then,\" said Tai Chin Jen, \"in a kingdom\r\nwith fixed boundaries\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning the then empire of the Chous.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_341\"\u003e[341]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003ethere is the Wei State. In the Wei State there is\r\nthe city of Liang. In the city of Liang there is a\r\nprince. In what does that prince differ from\r\nViolence?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn his pettiness.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"There is no difference,\" said the prince.\u003c/p\u003e\r\n\u003cp\u003eThereupon Tai Chin Jen took his leave, and the\r\nprince remained in a state of mental perturbation,\r\nas though he had lost something.\u003c/p\u003e\r\n\u003cp\u003eWhen Tai Chin Jen had gone, Hui Tzŭ presented\r\nhimself, and the prince said, \"Our friend is\r\ntruly a great man. Sages are not his equal.\"\u003c/p\u003e\r\n\u003cp\u003e\"If you blow through a tube,\" replied Hui Tzŭ,\r\n\"the result will be a note. If you blow through\r\nthe hole in a sword-hilt, the result will be simply\r\n\u003cem\u003ewhssh\u003c/em\u003e. Yao and Shun have been belauded by\r\nmankind; yet compared with Tai Chin Jen they\r\nare but \u003cem\u003ewhssh\u003c/em\u003e.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Confucius went to Ch\u0027u, he stopped at a\r\nrestaurant on Mount I. The servant to a man and\r\nhis wife who lived next door, got up on top of the\r\nhouse.\u003c/p\u003e\r\n\u003cp\u003e\"Whatever is he doing up there?\" asked Tzŭ\r\nLu.\u003c/p\u003e\r\n\u003cp\u003e\"He is a Sage,\" replied Confucius, \"under the\r\ngarb of a menial. He buries himself among the\r\npeople.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSo as to get into closer relation with them.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe effaces himself at the wayside. Fame, he has\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_342\"\u003e[342]\u003c/a\u003e\u003c/span\u003e\r\nnone; but his perseverance is inexhaustible.\r\nThough his mouth speaks, his heart speaks not.\r\nHe has turned his back upon mankind, not caring\r\nto abide amongst them. He has drowned himself\r\non dry land. I think \u0027tis I Liao of Shih-nan.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_325\" class=\"pginternal\"\u003e325\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTzŭ Lu asked to be allowed to go and call him;\r\nbut Confucius stopped him, saying, \"No. He\r\nknows that I know what he is. He knows that I\r\nhave come to Ch\u0027u to recommend him to the\r\nprince. And he looks on me as a toady. Under\r\nthe circumstances, as he would scorn to hear the\r\nwords of a toady, how much more would he scorn\r\nto see him in the flesh! How could you keep\r\nhim?\"\u003c/p\u003e\r\n\u003cp\u003eTzŭ Lu went to see, but the house was empty.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThe border-warden of Ch\u0027ang-wu said to Tzŭ\r\nLao,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCh\u0027in Lao, or Ch\u0027in Chang, a disciple of Confucius.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"A prince in his administrative details must not\r\nlack thoroughness; in his executive details he\r\nmust not be inefficient. Formerly, in my ploughing\r\nI lacked thoroughness, and the results also\r\nlacked thoroughness. In my weeding I was inefficient,\r\nand the results were also inefficient. By and\r\nby, I changed my system. I ploughed deep, and\r\nweeded carefully, the result being an excellent\r\nharvest, more than I could get through in a year.\"\u003c/p\u003e\r\n\u003cp\u003eChuang Tzŭ, upon hearing this, observed, \"The\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_343\"\u003e[343]\u003c/a\u003e\u003c/span\u003e\r\nmen of to-day in their self-regulation and their\r\nself-organisation are mostly as the Border-warden\r\nhas described. They put their Godhead out of\r\nsight. They abandon their natural dispositions.\r\nThey get rid of all feeling. They part with their\r\nsouls, carried away by the fashion of the hour.\u003c/p\u003e\r\n\u003cp\u003e\"Those who lack thoroughness in regard to\r\ntheir natural dispositions suffer an evil tribe to\r\ntake the place thereof.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe physical senses.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThese grow up rank as reeds and rushes, at first\r\nof apparent value to the body, but afterwards to\r\ndestroy the natural disposition. Then they break\r\nout, at random, like sores and ulcers carrying off\r\npent-up humours.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003ePoh Chü was studying under Lao Tzŭ. \"Let us\r\ngo,\" said he, \"and wander over the world.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOne commentator says Poh Chü was a \"criminal,\"\r\nprobably from his sympathetic remarks in the context.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"No,\" replied Lao Tzŭ, \"the world is just as\r\nyou see it here.\"\u003c/p\u003e\r\n\u003cp\u003eBut as he again urged it, Lao Tzŭ said, \"Where\r\nwould you go to begin with?\"\u003c/p\u003e\r\n\u003cp\u003e\"I would begin,\" answered Poh Chü, \"by going\r\nto the Ch\u0027i State. There I would view the dead\r\nbodies of their malefactors. I would push them to\r\nmake them rise. I would take off my robes and\r\ncover them. I would cry to God and bemoan their\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_344\"\u003e[344]\u003c/a\u003e\u003c/span\u003e\r\nlot, as follows:—\u0027O sirs, O sirs, there was trouble\r\nupon earth, and you were the first to fall into it!\u0027\u003c/p\u003e\r\n\u003cp\u003e\"I would say, \u0027Perhaps you were robbers, or\r\nperhaps murderers?\u0027 … Honour and disgrace\r\nwere set up, and evil followed. Wealth was accumulated,\r\nand contentions began. Now the evil\r\nwhich has been set up and the contentions which\r\nhave accumulated, endlessly weary man\u0027s body and\r\ngive him no rest. What escape is there from this?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis might almost have come from \u003ccite\u003eThe Curse of\r\nCapital\u003c/cite\u003e, (Aveling) or from one of Mr. Hyndman\u0027s\r\ndiscourses.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The rulers of old set off all success to the\r\ncredit of their people, attributing all failure to\r\nthemselves. All that was right went to the credit\r\nof their people, all that was wrong they attributed\r\nto themselves. Therefore, if any matter fell short\r\nof achievement, they turned and blamed themselves.\u003c/p\u003e\r\n\u003cp\u003e\"Not so the rulers of to-day. They conceal a\r\nthing and blame those who cannot see it. They\r\nimpose dangerous tasks and punish those who\r\ndare not undertake them. They inflict heavy burdens\r\nand chastise those who cannot bear them.\r\nThey ordain long marches and slay those who\r\ncannot make them.\u003c/p\u003e\r\n\u003cp\u003e\"And the people, feeling that their powers are\r\ninadequate, have recourse to fraud. For when\r\nthere is so much fraud about,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn the rulers.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_345\"\u003e[345]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003ehow can the people be otherwise than fraudulent?\r\nIf their strength is insufficient, they will have recourse\r\nto fraud. If their knowledge is insufficient,\r\nthey will have recourse to deceit. If their means\r\nare insufficient, they will steal. And for such\r\nrobbery and theft, who is really responsible?\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Chü Poh Yü\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_49\" class=\"pginternal\"\u003e49\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ereached his sixtieth year, he changed his opinions.\r\nWhat he had previously regarded as right, he now\r\ncame to regard as wrong. But who shall say\r\nwhether the right of to-day may not be as wrong\r\nas the wrong of the previous fifty-nine years?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_365\" class=\"pginternal\"\u003e365\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThings are produced around us, but no one\r\nknows the whence. They issue forth, but no one\r\nsees the portal. Men one and all value that part\r\nof knowledge which is known. They do not know\r\nhow to avail themselves of the unknown in order\r\nto reach knowledge. Is not this misguided?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMen value the phenomena of which the senses make\r\nthem conscious, but not the phenomena of the senses\r\nthemselves.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAlas! alas! the impossibility of escaping from\r\nthis state results in what is known as elective\r\naffinity.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAdaptation to the suitable; being as one is because\r\nmore adapted to that than to something to which\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_346\"\u003e[346]\u003c/a\u003e\u003c/span\u003e\r\none is not adapted. See \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e, where this idea is\r\nfirst broached.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eConfucius asked the historiographers Ta T\u0027ao,\r\nPoh Ch\u0027ang Ch\u0027ien, and Hsi Wei, saying, \"Duke\r\nLing was fond of wine and given up to pleasure,\r\nand neglected the administration of his State. He\r\nspent his time in hunting, and did not cultivate the\r\ngoodwill of the other feudal princes. How was it\r\nhe came to be called \u003ci lang=\"zh\"\u003eLing\u003c/i\u003e?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe name \u003ci lang=\"zh\"\u003eLing\u003c/i\u003e means \"knowing,\" which may be\r\ntaken in two senses.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"For those very reasons,\" replied Ta T\u0027ao.\u003c/p\u003e\r\n\u003cp\u003e\"The Duke,\" said Poh Ch\u0027ang Ch\u0027ien, \"had\r\nthree wives. He was having a bath together with\r\nthem when Shih Ch\u0027in, summoned by his Highness,\r\nentered the apartment. Thereupon the Duke\r\ncovered himself and the ladies. So outrageously\r\ndid he behave on the one hand, and yet so respectful\r\nwas he towards a virtuous man. Hence he was\r\ncalled \u003ci lang=\"zh\"\u003eLing\u003c/i\u003e.\"\u003c/p\u003e\r\n\u003cp\u003e\"When the Duke died,\" said Hsi Wei, \"divination\r\nshowed that it would be inauspicious to bury\r\nhim in the old family burying-ground, but auspicious\r\nto bury him at Sha-ch\u0027iu. And upon digging\r\na grave there, several fathoms deep, a stone coffin\r\nwas found, which, being cleaned, yielded the following\r\ninscription:—\u003cem\u003ePosterity cannot be trusted.\r\nDuke Ling will seize this for his tomb.\u003c/em\u003e\u003c/p\u003e\r\n\u003cp\u003e\"As a matter of fact, Duke Ling had been\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_347\"\u003e[347]\u003c/a\u003e\u003c/span\u003e\r\nnamed Ling long before. What should these two\r\npersons know about it?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs evidenced by the inscription, the Duke had been\r\nso named long before, in the Book of Fate.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eShao Chih asked T\u0027ai Kung Tiao, saying,\r\n\"What is meant by society?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe first name signifies \u003cem\u003eSmall Knowledge\u003c/em\u003e. Of the\r\nsecond personage there is no record.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Society,\" replied T\u0027ai Kung Tiao, \"is an agreement\r\nof a certain number of families and individuals\r\nto abide by certain customs. Discordant\r\nelements unite to form a harmonious whole. Take\r\naway this unity and each has a separate individuality.\u003c/p\u003e\r\n\u003cp\u003e\"Point at any one of the many parts of a horse,\r\nand that is not a horse, although there is the horse\r\nbefore you. It is the combination of all which\r\nmakes the horse.\u003c/p\u003e\r\n\u003cp\u003e\"Similarly, a mountain is high because of its\r\nindividual particles. A river is large because of\r\nits individual drops. And he is a just man who\r\nregards all parts from the point of view of the\r\nwhole.\u003c/p\u003e\r\n\u003cp\u003e\"Thus, in regard to the views of others, he holds\r\nhis own opinion, but not obstinately. In regard to\r\nhis own views, while conscious of their truth, he\r\ndoes not despise the opinions of others.\u003c/p\u003e\r\n\u003cp\u003e\"The four seasons have different characteristics,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_348\"\u003e[348]\u003c/a\u003e\u003c/span\u003e\r\nbut God shows no preference for either, and therefore\r\nwe have the year complete.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWith results which could not be otherwise achieved.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe functions of the various classes of officials\r\ndiffer; but the sovereign shows no partiality, and\r\ntherefore the empire is governed. There are the\r\ncivil and the military; but the truly great man\r\nshows no preference for either, and therefore their\r\nefficacy is complete. All things are under the\r\noperation of varying laws; but \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e shows no\r\npartiality and therefore it cannot be identified.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs the given part of anything.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNot being able to be identified, it consequently\r\ndoes nothing. And by doing nothing all things\r\ncan be done.\u003c/p\u003e\r\n\u003cp\u003e\"Seasons have their beginnings and their ends.\r\nGenerations change and change. Good and evil\r\nfortune alternate, bringing sorrow here, happiness\r\nthere.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNunc mihi, nunc alio, benigna.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe who obstinately views things from his own\r\nstandpoint only, may be right in one case and\r\nwrong in another. Just as in a great jungle all kinds\r\nof shrubs are found together; or as on a mountain\r\nyou see trees and stones indiscriminately mixed,—so\r\nis what we call society.\"\u003c/p\u003e\r\n\u003cp\u003e\"Would it not do then,\" asked Shao Chih, \"if\r\nwe were to call this \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e?\"\u003c/p\u003e\r\n\u003cp\u003e\"It would not,\" replied T\u0027ai Kung Tiao. \"All\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_349\"\u003e[349]\u003c/a\u003e\u003c/span\u003e\r\ncreation is made up of more than ten thousand\r\nthings. We speak of creation as the \u003cem\u003eTen Thousand\r\nThings\u003c/em\u003e merely because it is a convenient term by\r\nwhich to express a large number. In point of outward\r\nshape the universe is vast. In point of influence\r\nthe Positive and Negative principles are\r\nmighty. Yet \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e folds them all in its embrace.\r\nFor convenience\u0027 sake the bond of society is called\r\ngreat. But how can that which is thus conditioned\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy having a name.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ebe compared with \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e? There is as wide a\r\ndifference between them as there is between a horse\r\nand a dog.\"\u003c/p\u003e\r\n\u003cp\u003e\"Whence then,\" enquired Shao Chih, \"comes\r\nthe vitality of all things between the four points of\r\nthe compass, between heaven above and earth\r\nbeneath?\"\u003c/p\u003e\r\n\u003cp\u003e\"The Positive and Negative principles,\" answered\r\nT\u0027ai Kung Tiao, \"influence, act upon, and regulate\r\neach other. The four seasons alternate with, give\r\nbirth to, and destroy one another. Hence, loves and\r\nhates, and courses rejected and courses adopted.\r\nHence too, the intercourse of the sexes.\u003c/p\u003e\r\n\u003cp\u003e\"States of peril and safety alternate. Good and\r\nevil fortune give birth to one another. Slowness\r\nand speed are mutually exclusive. Collection and\r\ndispersion are correlates. The actuality of these\r\nmay be noted.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThere is the name and the embodiment.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe essence of each can be verified. There is\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_350\"\u003e[350]\u003c/a\u003e\u003c/span\u003e\r\nregular movement forward, modified by deflection\r\ninto a curve. Exhaustion leads to renewal. The\r\nend introduces a new beginning. This is the law\r\nof material existences. The force of language, the\r\nreach of knowledge, cannot pass beyond the bounds\r\nof such material existences. The disciple of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\nrefrains from prying into the states after or before.\r\nHuman speculation stops short of this.\"\u003c/p\u003e\r\n\u003cp\u003e\"Chi Chên,\" said Shao Chih, \"taught \u003cem\u003eChance\u003c/em\u003e;\r\nChieh Tzŭ taught \u003cem\u003ePredestination\u003c/em\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Two Sages.\" \u003ci\u003eComm.\u003c/i\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIn the speculations of these two schools, on which\r\nside did right lie?\"\u003c/p\u003e\r\n\u003cp\u003e\"The cock crows,\" replied T\u0027ai Kung Tiao,\r\n\"and the dog barks. So much we know. But the\r\nwisest of us could not say why one crows and the\r\nother barks, nor guess why they crow or bark\r\nat all.\u003c/p\u003e\r\n\u003cp\u003e\"Let me explain. The infinitely small is inappreciable;\r\nthe infinitely great is immeasurable.\r\nChance and Predestination must refer to the conditioned.\r\nConsequently, both are wrong.\u003c/p\u003e\r\n\u003cp\u003e\"Predestination involves a real existence.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf a God.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eChance implies an absolute absence of any principle.\r\nTo have a name and the embodiment thereof,—this\r\nis to have a material existence. To have no\r\nname and no embodiment,—of this one can speak\r\nand think; but the more one speaks the farther off\r\none gets.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_351\"\u003e[351]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"The unborn creature cannot be kept from life.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSo powerful is its \"will to live.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe dead cannot be tracked. From birth to death\r\nis but a span; yet the secret cannot be known.\r\nChance and Predestination are but \u003ci lang=\"la\"\u003eà priori\u003c/i\u003e\r\nsolutions.\u003c/p\u003e\r\n\u003cp\u003e\"When I seek for a beginning, I find only time\r\ninfinite. When I look forward to an end, I see\r\nonly time infinite. Infinity of time past and to\r\ncome implies no beginning and is in accordance\r\nwith the laws of material existences. Predestination\r\nand Chance give us a beginning, but one which is\r\ncompatible only with the existence of matter.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAnd not with the time before matter was.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e cannot be existent. If it were existent, it\r\ncould not be non-existent. The very name of\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is only adopted for convenience\u0027 sake. Predestination\r\nand Chance are limited to material\r\nexistences. How can they bear upon the infinite?\u003c/p\u003e\r\n\u003cp\u003e\"Were language adequate, it would take but a\r\nday to fully set forth \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. Not being adequate,\r\nit takes that time to explain material existences.\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is something beyond material existences. It\r\ncannot be conveyed either by words or by silence.\r\nIn that state which is neither speech nor silence, its\r\ntranscendental nature may be apprehended.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"With this essay in China,\" says Lin Hsi Chung,\r\n\"what need to fetch Buddhist books from the\r\nWest?\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_352\"\u003e[352]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXVI.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eContingencies.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—The external uncertain—The internal alone without harm—Life\r\nand death are external—The soul only is under man\u0027s control—Folly\r\nof worldliness—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eContingencies\u003c/span\u003e are uncertain. Hence the\r\ndecapitation of Lung Fêng, the disembowelment\r\nof Pi Kan, the enthusiasm of Chi Tzŭ, the\r\ndeath of Wu Lai, the flights of Chieh and Chou.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee pp. \u003ca href=\"#Page_40\" class=\"pginternal\"\u003e40\u003c/a\u003e, \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e. Wu Lai was an intriguing\r\nofficial who held office under the tyrant Chou Hsin.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNo sovereign but would have loyal ministers;\r\nyet loyalty does not necessarily inspire confidence.\r\nHence Wu Yüan found a grave in the river;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_221\" class=\"pginternal\"\u003e221\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand Ch\u0027ang Hung perished in Shu, his blood,\r\nafter being preserved three years, turning into\r\ngreen jade.\u003c/p\u003e\r\n\u003cp\u003eNo parent but would have filial sons; yet filial\r\npiety does not necessarily inspire love. Hence\r\nHsiao Chi sorrowed, and Tsêng Shên grieved.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe first, prince of the House of Yin, was turned\r\nout of doors by his stepmother. The second, one of\r\nthe disciples of Confucius and a rare pattern of filial\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_353\"\u003e[353]\u003c/a\u003e\u003c/span\u003e\r\npiety, grieved because his mother was too old to hit\r\nhim hard enough. See p. \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWood rubbed with wood produces fire. Metal\r\nexposed to fire will liquefy. If the Positive and\r\nNegative principles operate inharmoniously, heaven\r\nand earth are greatly disturbed. Thunder crashes,\r\nand with rain comes lightning, scorching up the\r\ntall locust-trees. One fears lest sky and land should\r\ncollapse and leave no escape. Unable to lie \u003ci lang=\"la\"\u003eperdu\u003c/i\u003e,\r\nthe heart feels as though suspended between heaven\r\nand earth.\u003c/p\u003e\r\n\u003cp\u003eSo in the struggle between peace and unrest, the\r\nfriction between good and evil, much fire is evolved\r\nwhich consumes the inner harmony of man. But\r\nthe mind is unable to resist fire. It is destroyed,\r\nand with it \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e comes to an end.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChuang Tzŭ\u0027s family being poor, he went to\r\nborrow some corn from the prince of Chien-ho.\u003c/p\u003e\r\n\u003cp\u003e\"Yes,\" said the prince. \"I am just about\r\ncollecting the revenue of my fief, and will then\r\nlend you three hundred ounces of silver. Will\r\nthat do?\"\u003c/p\u003e\r\n\u003cp\u003eAt this Chuang Tzŭ flushed with anger and\r\nsaid, \"Yesterday, as I was coming along, I heard\r\na voice calling me. I looked round, and in the cart-rut\r\nI saw a stickleback.\u003c/p\u003e\r\n\u003cp\u003e\"\u0027And what do you want, stickleback?\u0027 said I.\u003c/p\u003e\r\n\u003cp\u003e\"\u0027I am a denizen of the eastern ocean,\u0027 replied\r\nthe stickleback. \u0027Pray, Sir, a pint of water to save\r\nmy life.\u0027\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_354\"\u003e[354]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"\u0027Yes,\u0027 said I. \u0027I am just going south to visit\r\nthe princes of Wu and Yüeh. I will bring you some\r\nfrom the west river. Will that do?\u0027\u003c/p\u003e\r\n\u003cp\u003e\"At this the stickleback flushed with anger and\r\nsaid, \u0027I am out of my element. I have nowhere to\r\ngo. A pint of water would save me. But to talk\r\nto me like this,—you might as well put me in a\r\ndried-fish shop at once.\u0027\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe above episode is condemned by Lin Hsi Chung\r\non the score of style.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eJên Kung Tzŭ\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA young noble of the Jen State. \u003ci\u003eComm.\u003c/i\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003egot a huge hook on a big line, which he baited with\r\nfifty oxen. He squatted down at Kuei-chi, and cast\r\ninto the eastern ocean. Every day he fished, but for\r\na whole year he caught nothing. Then came a great\r\nfish which swallowed the bait, and dragging the\r\nhuge hook dived down below. This way and that\r\nway it plunged about, erecting the dorsal fin. The\r\nwhite waves rolled mountain high. The great deep\r\nwas shaken up. The noise was like that of so\r\nmany devils, terrifying people for many miles\r\naround.\u003c/p\u003e\r\n\u003cp\u003eBut when Jên Kung Tzŭ had secured his fish, he\r\ncut it up and salted it. And from Chih-ho eastwards,\r\nand from Ts\u0027ang-wu northwards, there was\r\nnone but ate his fill of that fish. Even among\r\nsucceeding generations, \u003cem\u003egobemouches\u003c/em\u003e of the day\r\nrecounted the marvellous tale.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_355\"\u003e[355]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eTo take a rod and line, and go to a pool, and\r\ncatch small fry is a very different thing from catching\r\nbig fish. And by means of a little show of\r\nability to secure some small billet is a very different\r\nthing from really pushing one\u0027s way to the front.\r\nSo that those who do not imitate the example of\r\nJên Kung Tzŭ will be very far from becoming\r\nleaders in their generation.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlso spurious.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen some Confucianists were opening a grave\r\nin accordance with their Canons of \u003cem\u003ePoetry\u003c/em\u003e and\r\n\u003cem\u003eRites\u003c/em\u003e, the master shouted out, \"Day is breaking.\r\nHow are you getting on with the work?\"\u003c/p\u003e\r\n\u003cp\u003e\"Not got off the burial-clothes yet,\" answered\r\nan apprentice. \"There is a pearl in the mouth.\"\u003c/p\u003e\r\n\u003cp\u003eNow the Canon of \u003cem\u003ePoetry\u003c/em\u003e says—\u003c/p\u003e\r\n\u003cdiv class=\"poetry-container\"\u003e\u003cdiv class=\"poetry\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eThe greenest corn\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eGrows over graves.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eIn life, no charity;\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eIn death, no pearl.\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\u003cp\u003eSo seizing the corpse\u0027s brow with one hand, and\r\nforcing down its chin with the other, these Confucianists\r\nproceed to tap its cheeks with a metal\r\nhammer, in order to make the jaws open gently and\r\nnot injure the pearl!\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe above, pronounced by Lin Hsi Chung to be\r\nspurious, is aimed at the Confucianists, who are\r\nready to commit any outrage on natural feeling so\r\nlong as there is no violation of the details of their\r\nown artificial system.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_356\"\u003e[356]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eA disciple of Lao Lai Tzŭ\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA sage of the Ch\u0027u State.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewhile out gathering fuel, chanced to meet Confucius.\r\nOn his return, he said, \"There is a man over there\r\nwith a long body and short legs, round shoulders\r\nand drooping ears. He looks as though he were\r\nsorrowing over mankind. I know not who he\r\ncan be.\"\u003c/p\u003e\r\n\u003cp\u003e\"It is Confucius!\" cried Lao Lai Tzŭ. \"Bid\r\nhim come hither.\"\u003c/p\u003e\r\n\u003cp\u003eWhen Confucius arrived, Lao Lai Tzŭ addressed\r\nhim as follows:—\u003c/p\u003e\r\n\u003cp\u003e\"Ch\u0027iu! Get rid of your dogmatism and your\r\nspecious knowledge, and you will be really a superior\r\nman.\"\u003c/p\u003e\r\n\u003cp\u003eConfucius bowed and was about to retire, when\r\nsuddenly his countenance changed and he enquired,\r\n\"Shall I then be able to enter upon \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e?\"\u003c/p\u003e\r\n\u003cp\u003e\"The wounds of one generation being too much,\"\r\nanswered Lao Lai Tzŭ, \"you would take to yourself\r\nthe sorrows of all time. Are you not weary?\r\nIs your strength equal to the task?\u003c/p\u003e\r\n\u003cp\u003e\"To employ goodness as a passport to influence\r\nthrough the gratification of others, is an everlasting\r\nshame. Yet this is the common way of all, to lure\r\npeople by fame, to bind them by ties of gratification.\u003c/p\u003e\r\n\u003cp\u003e\"Better than extolling Yao and cursing Chieh is\r\noblivion of both, keeping one\u0027s praises to oneself.\r\nThese things react injuriously on self; the agitation\r\nof movement results in deflection.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_357\"\u003e[357]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"The true Sage is a passive agent. If he succeeds,\r\nhe simply feels that he was provided by no\r\neffort of his own with the energy necessary to\r\nsuccess.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003ePrince Yüan of Sung dreamed one night that a\r\nman with dishevelled hair peeped through a side\r\ndoor and said, \"I have come from the waters of\r\nTsai-lu. I am a marine messenger attached to the\r\nstaff of the River God. A fisherman, named Yü\r\nCh\u0027ieh, has caught me.\"\u003c/p\u003e\r\n\u003cp\u003eWhen the prince awaked, he referred his dream\r\nto the soothsayers, who said, \"This is a divine\r\ntortoise.\"\u003c/p\u003e\r\n\u003cp\u003e\"Is there any fisherman,\" asked the prince,\r\n\"whose name is Yü Ch\u0027ieh?\"\u003c/p\u003e\r\n\u003cp\u003eBeing told there was, the prince gave orders for\r\nhis appearance at court; and the next day Yü\r\nCh\u0027ieh had an audience.\u003c/p\u003e\r\n\u003cp\u003e\"Fisherman,\" said the prince, \"what have you\r\ncaught?\"\u003c/p\u003e\r\n\u003cp\u003e\"I have netted a white tortoise,\" replied the\r\nfisherman, \"five feet in semi-circumference.\"\u003c/p\u003e\r\n\u003cp\u003e\"Bring your tortoise,\" said the prince. But\r\nwhen it came, the prince could not make up his\r\nmind whether to kill it or keep it alive. Thus in\r\ndoubt, he had recourse to divination, and received\r\nthe following response:—\u003c/p\u003e\r\n\u003cp\u003e\u003cem\u003eSlay the tortoise for purposes of divination and\r\ngood fortune will result.\u003c/em\u003e\u003c/p\u003e\r\n\u003cp\u003eSo the tortoise was despatched. After which,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_358\"\u003e[358]\u003c/a\u003e\u003c/span\u003e\r\nout of seventy-two omens taken, not a single one\r\nproved false.\u003c/p\u003e\r\n\u003cp\u003e\"A divine tortoise,\" said Confucius, \"can appear\r\nto prince Yüan in a dream, yet it cannot escape\r\nthe net of Yü Ch\u0027ieh. Its wisdom can yield\r\nseventy-two faultless omens, yet it cannot escape\r\nthe misery of being cut to pieces. Truly wisdom\r\nhas its limits; spirituality, that which it cannot\r\nreach.\u003c/p\u003e\r\n\u003cp\u003e\"In spite of the highest wisdom, there are countless\r\nsnares to be avoided; If a fish has not to fear\r\nnets, there are always pelicans. Get rid of small\r\nwisdom, and great wisdom will shine upon you.\r\nPut away goodness and you will be naturally good.\r\nA child does not learn to speak because taught by\r\nprofessors of the art, but because it lives among\r\npeople who can themselves speak.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eHui Tzŭ said to Chuang Tzŭ, \"Your theme,\r\nSir, is the useless.\"\u003c/p\u003e\r\n\u003cp\u003e\"You must understand the useless,\" replied\r\nChuang Tzŭ, \"before you can discuss the useful.\u003c/p\u003e\r\n\u003cp\u003e\"For instance, the earth is of huge proportions,\r\nyet man uses of it only as much as is covered by\r\nthe sole of his foot. By and by, he turns up his\r\ntoes and goes beneath it to the Yellow Spring.\r\nHas he any further use for it?\"\u003c/p\u003e\r\n\u003cp\u003e\"He has none,\" replied Hui Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"And in like manner,\" replied Chuang Tzŭ,\r\n\"may be demonstrated the use of the useless.\u003c/p\u003e\r\n\u003cp\u003e\"Could a man transcend the limits of the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_359\"\u003e[359]\u003c/a\u003e\u003c/span\u003e\r\nhuman,\" said Chuang Tzŭ, \"would he not do so?\r\nUnable to do so, how should he succeed?\u003c/p\u003e\r\n\u003cp\u003e\"The determination to retire, to renounce the\r\nworld,—such alas! is not the fruit of perfect wisdom\r\nor immaculate virtue. From cataclysms\r\nahead, these do not turn back; nor do they heed\r\nthe approach of devouring flame. Although there\r\nare class distinctions of high and low, these are but\r\nfor a time, and under the changed conditions of a\r\nnew sphere are unknown.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn the transcendental state.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Wherefore it has been said, \u0027The perfect man\r\nleaves no trace behind.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"For instance, to glorify the past and to condemn\r\nthe present has always been the way of\r\nthe scholar.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eLaudator temporis acti.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYet if Hsi Wei Shih and individuals of that class\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eSc.\u003c/i\u003e patriarchs.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewere caused to re-appear in the present day, which\r\nof them but would accommodate himself to the\r\nage?\u003c/p\u003e\r\n\u003cp\u003e\"Only the perfect man can transcend the limits\r\nof the human and yet not withdraw from the\r\nworld, live in accord with mankind and yet suffer\r\nno injury himself. Of the world\u0027s teachings he\r\nlearns nothing. He has that within which makes\r\nhim independent of others.\u003c/p\u003e\r\n\u003cp\u003e\"If the eye is unobstructed, the result is sight.\r\nIf the ear is unobstructed the result is hearing. If\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_360\"\u003e[360]\u003c/a\u003e\u003c/span\u003e\r\nthe nose is unobstructed, the result is sense of\r\nsmell. If the mouth is unobstructed, the result is\r\nsense of taste. If the mind is unobstructed, the\r\nresult is wisdom. If wisdom is unobstructed, the\r\nresult is \u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e may not be obstructed. To obstruct is\r\nto strangle. This affects the base, and all evils\r\nspring into life.\u003c/p\u003e\r\n\u003cp\u003e\"All sentient beings depend upon breath. If\r\nthis does not reach them in sufficient quantity, it\r\nis not the fault of God. God supplies it day and\r\nnight without cease, but man stops the passage.\u003c/p\u003e\r\n\u003cp\u003e\"Man has for himself a spacious domain. His\r\nmind may roam to heaven. If there is no room in\r\nthe house, the wife and her mother-in-law run\r\nagainst one another. If the mind cannot roam to\r\nheaven, the faculties will be in a state of antagonism.\r\nThose who would benefit mankind from\r\ndeep forests or lofty mountains are simply unequal\r\nto the strain upon their higher natures.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is for that reason they become hermits.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Ill-regulated virtue ends in reputation. Ill-regulated\r\nreputation ends in notoriety. Scheming\r\nleads to confusion. Knowledge begets contentions.\r\nObstinacy produces stupidity. Organised government\r\nis for the general good of all.\u003c/p\u003e\r\n\u003cp\u003e\"Spring rains come in due season, and plants\r\nand shrubs burst up from the earth. Weeding and\r\ntending do not begin until such plants and shrubs\r\nhave reached more than half their growth, and\r\nwithout being conscious of the fact.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_361\"\u003e[361]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Repose gives health to the sick. Rubbing the\r\neyelids removes the wrinkles of old age. Quiet\r\nwill dispel anxieties. These remedies however are\r\nthe resource only of those who need them. Others\r\nwho are free from such ills pay no attention\r\nthereto.\u003c/p\u003e\r\n\u003cp\u003e\"That which the true Sage marvels at in the\r\nempire, claims not the attention of the Divine man.\r\nThat which the truly virtuous man marvels at in\r\nhis own sphere, claims not the attention of the true\r\nSage. That which the superior man marvels at\r\nin his State, claims not the attention of the truly\r\nvirtuous man. How the mean man adapts himself\r\nto his age, claims not the attention of the superior\r\nman.\u003c/p\u003e\r\n\u003cp\u003e\"The keeper of the Yen gate,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf the capital of the Sung State.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehaving maltreated himself severely in consequence\r\nof the death of his parents, received a high official\r\npost.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn reward for his filial piety.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHis relatives thereupon maltreated themselves, and\r\nsome half of them died.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn the vain endeavour to secure like rewards.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Yao offered the empire to Hsü Yu, but Hsü\r\nYu fled. T\u0027ang offered it to Wu Kuang, but Wu\r\nKuang declined with anger.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee pp. \u003ca href=\"#Page_6\" class=\"pginternal\"\u003e6\u003c/a\u003e, \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"When Chi T\u0027o heard of Hsü Yu\u0027s flight, he\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_362\"\u003e[362]\u003c/a\u003e\u003c/span\u003e\r\ntook all his disciples with him and jumped into the\r\nriver K\u0027uan;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs a tribute to his eminent virtue.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eupon which the various feudal princes mourned for\r\nthree years,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThey did not resign their fiefs at his example.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand Shên T\u0027u Ti had the river filled up.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFearing similar ill-advised acts. For names, see\r\npp. \u003ca href=\"#Page_6\" class=\"pginternal\"\u003e6\u003c/a\u003e, \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The \u003ci lang=\"fr\"\u003eraison d\u0027être\u003c/i\u003e of a fish-trap is the fish.\r\nWhen the fish is caught, the trap may be ignored.\r\nThe \u003ci lang=\"fr\"\u003eraison d\u0027être\u003c/i\u003e of a rabbit-snare is the rabbit.\r\nWhen the rabbit is caught the snare may be\r\nignored. The \u003ci lang=\"fr\"\u003eraison d\u0027être\u003c/i\u003e of language is an idea\r\nto be expressed. When the idea is expressed, the\r\nlanguage may be ignored. But where shall I find\r\na man to ignore language, with whom I may be\r\nable to converse?\"\u003c/p\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_363\"\u003e[363]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXVII.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eLanguage.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Speech, natural and artificial—Natural speech in harmony\r\nwith the divine—Destiny—The ultimate cause—Purification of the\r\nsoul—Illustrations.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eOf\u003c/span\u003e language put into other people\u0027s mouths, nine\r\ntenths will succeed. Of language based upon\r\nweighty authority, seven tenths. But language\r\nwhich flows constantly over, as from a full goblet,\r\nis in accord with God.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe natural overflowings of the heart.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen language is put into other people\u0027s mouths,\r\noutside support is sought. Just as a father does\r\nnot negotiate his son\u0027s marriage; for any praise he\r\ncould bestow would not have the same value as\r\npraise by an outsider. Thus, the fault is not mine,\r\nbut that of others.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWho will not believe the original speaker.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTo that which agrees with our own opinions we\r\nassent; from that which does not we dissent. We\r\nregard that which agrees with our own opinion as\r\nright. We regard that which differs from our\r\nopinion as wrong. Language based on weighty\r\nauthority is used to bar further argument. The\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_364\"\u003e[364]\u003c/a\u003e\u003c/span\u003e\r\nauthorities are our superiors, our elders in years.\r\nBut if they lack the requisite knowledge and experience,\r\nbeing our superiors only in the sense of\r\nage, then they are not our superiors. And if men\r\nare not the superiors of their fellows, no one troubles\r\nabout them. And those about whom no one troubles\r\nare merely stale.\u003c/p\u003e\r\n\u003cp\u003eLanguage which flows constantly over, as from\r\na full goblet, is in accord with God.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eEmbracing both positive and negative in \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBecause it spreads out on all sides, it endures for\r\nall time. Without language, contraries are identical.\r\nThe identity is not identical with its expression:\r\nthe expression is not identical with its\r\nidentity. Therefore it has been said, Language\r\nnot expressed in language is not language. Constantly\r\nspoken, it is as though not spoken. Constantly\r\nunspoken, it is not as though not spoken.\u003c/p\u003e\r\n\u003cp\u003eFrom the subjective point of view, there are\r\npossibilities and impossibilities, there are suitabilities\r\nand unsuitabilities. This results from the\r\nnatural affinity of things for what they are and\r\ntheir natural antagonism to what they are not.\r\nFor all things have their own particular constitutions\r\nand potentialities. Nothing can exist without\r\nthese.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_19\" class=\"pginternal\"\u003e19\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut for language that constantly flows over, as\r\nfrom a full goblet, and is in accord with God, how\r\nshould the permanent be attained?\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_365\"\u003e[365]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eAll things spring from germs. Under many\r\ndiverse forms these things are ever being reproduced.\r\nRound and round, like a wheel, no part of\r\nwhich is more the starting-point than any other.\r\nThis is called the equilibrium of God. And he\r\nwho holds the scales is God.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlluding to the Identity-philosophy, which means,\r\nin the words of Emerson, \"that nature iterates her\r\nmeans perpetually on successive planes…. The\r\nwhole art of the plant is still to repeat leaf on leaf\r\nwithout end.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChuang Tzŭ said to Hui Tzŭ, \"When Confucius\r\nreached his sixtieth year he changed his opinions.\r\nWhat he had previously regarded as right, he ultimately\r\ncame to regard as wrong. But who shall\r\nsay whether the right of to-day may not be as\r\nwrong as the wrong of the previous fifty-nine\r\nyears?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_345\" class=\"pginternal\"\u003e345\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"He was a persevering worker,\" replied Hui\r\nTzŭ, \"and his wisdom increased day by day.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHis conversion was no spasmodic act.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Confucius,\" replied Chuang Tzŭ, \"discarded\r\nboth perseverance and wisdom, but did not attempt\r\nto formulate the doctrine in words. He said, \u0027Man\r\nhas received his talents from God, together with a\r\nsoul to give them life. He should speak in accordance\r\nwith established laws. His words should be\r\nin harmony with fixed order. Personal advantage\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_366\"\u003e[366]\u003c/a\u003e\u003c/span\u003e\r\nand duty to one\u0027s neighbour lie open before us.\r\nLikes and dislikes, rights and wrongs, are but as\r\nmen choose to call them. But to bring submission\r\ninto men\u0027s hearts, so that they shall not be stiff-necked,\r\nand thus fix firmly the foundations of the\r\nempire,—to that, alas! I have not attained.\u0027\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"From the above,\" says Lin Hsi Chung, \"we may\r\nsee that Hui Tzŭ, though skilled in winning debates\r\nwas unskilled in winning hearts.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eTsêng Tzŭ held office twice. His emotions varied\r\nin each case.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee pp. \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e, \u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"As long as my parents were alive,\" said he, \"I\r\nwas happy on a small salary. When I had a large\r\nsalary, but my parents were no more, I was sad.\"\u003c/p\u003e\r\n\u003cp\u003eA disciple said to Confucius, \"Can we call Tsêng\r\nTzŭ a man without cares to trouble him?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMoney being no object to him.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"He had cares to trouble him,\" replied Confucius.\r\n\"Can a man who has no cares to trouble him feel\r\ngrief? His small salary and his large salary were\r\nto him like a heron or a mosquito flying past.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eYen Ch\u0027êng Tzŭ Yu said to Tung Kuo Tzŭ Chi,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_324\" class=\"pginternal\"\u003e324\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"One year after receiving your instructions I became\r\nnaturally simple. After two years, I could\r\nadapt myself as required. After three years, I un\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_367\"\u003e[367]\u003c/a\u003e\u003c/span\u003ederstood.\r\nAfter four years, my intelligence developed.\r\nAfter five years, it was complete. After six\r\nyears, the spirit entered into me. After seven, I\r\nknew God. After eight, life and death existed for\r\nme no more. After nine, perfection.\u003c/p\u003e\r\n\u003cp\u003e\"Life has its distinctions; but in death we are\r\nall made equal. That death should have an origin,\r\nbut that life should have no origin,—can this be\r\nso? What determines its presence in one place,\r\nits absence in another?\u003c/p\u003e\r\n\u003cp\u003e\"Heaven has its fixed order.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eVisible to all.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eEarth has yielded up its secrets to man. But\r\nwhere to seek whence am I?\u003c/p\u003e\r\n\u003cp\u003e\"Not knowing the hereafter, how can we deny\r\nthe operation of Destiny? Not knowing what preceded\r\nbirth, how can we assert the operation of\r\nDestiny? When things turn out as they ought,\r\nwho shall say that the agency is not supernatural?\r\nWhen things turn out otherwise, who shall say that\r\nit is?\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThe various Penumbræ said to the Umbra,\r\n\"Before you were looking down, now you are looking\r\nup. Before you had your hair tied up, now\r\nit is all loosed. Before you were sitting, now you\r\nhave got up. Before you were moving, now you\r\nare stopping still. How is this?\"\u003c/p\u003e\r\n\u003cp\u003e\"Gentlemen,\" replied the Umbra, \"the question\r\nis hardly worth asking.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eUltimate causes being unknowable.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_368\"\u003e[368]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eI do these things, but I do not know why. I am\r\nlike the scaly back of the cicada, the shell of the\r\nlocust,—apparently independent, but not really so.\r\nBy firelight or in daylight I am seen: in darkness\r\nor by night I am gone. And if I am dependent on\r\nthese, how much more are they dependent on something\r\nelse? When they come, I come with them.\r\nWhen they go, I go with them. When they live,\r\nI live with them. But who it is that gives the life,\r\nhow shall we seek to know?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eRepeated, with variations, from \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eYang Tzŭ Chü\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewent southwards to P\u0027ei, and when Lao Tzŭ was\r\ntravelling westwards to Ch\u0027in, hastened to receive\r\nhim outside the city. Arriving at the bridge, he\r\nmet Lao Tzŭ; and the latter standing in the\r\nmiddle of the road, looked up to heaven and said\r\nwith a sigh, \"At first, I thought you could be\r\ntaught. I think so no more.\"\u003c/p\u003e\r\n\u003cp\u003eYang Tzŭ Chü made no reply, but when they\r\nreached the inn, handed Lao Tzŭ water for washing\r\nand rinsing, and a towel and comb. He then removed\r\nhis own boots outside the door, and crawling\r\non his knees into the Master\u0027s presence, said, \"I\r\nhave been wishing to ask for instruction, Sir, but\r\nas you were travelling and not at leisure, I did not\r\nventure. You are now, Sir, at leisure. May I\r\nenquire the reason of what you said?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_369\"\u003e[369]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"You have an overbearing look,\" said Lao Tzŭ.\r\n\"Who would live with such a man? He who is\r\ntruly pure behaves as though he were sullied. He\r\nwho has virtue in abundance behaves as though it\r\nwere not enough.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese last two sentences occur in the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e,\r\nch. xli, and also in the works of Lieh Tzŭ as part of\r\nthat author\u0027s own text. See \u003ccite\u003eThe Remains of Lao\r\nTzŭ\u003c/cite\u003e, p. 29.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eYang Tzŭ Chü changed countenance at this, and\r\nreplied, \"I hear and obey.\"\u003c/p\u003e\r\n\u003cp\u003eNow when Yang Tzü Chü first went to the inn,\r\nthe visitors there had come out to receive him.\r\nMine host had arranged his mat, while the landlady\r\nheld towel and comb. The visitors had given\r\nhim up the best seats, and those who were cooking\r\nhad left the stove free for him. But when he went\r\nback,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAfter his interview with Lao Tzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethe other visitors struggled to get the best seats for\r\nthemselves.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSo changed was he in spirit.\u003c/p\u003e\r\n\u003cp\u003eLin Hsi Chung considers that this chapter should\r\nimmediately precede what is now \u003ca href=\"#Page_423\" class=\"pginternal\"\u003ech. xxxii\u003c/a\u003e, from\r\nwhich it has been separated by the interpolation of\r\nthe four following chapters, all admittedly spurious.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_370\"\u003e[370]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXVIII.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eOn Declining Power.\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"ph4\"\u003e[Spurious.]\u003c/p\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eYao\u003c/span\u003e offered to resign the empire to Hsü Yu,\r\nbut the latter declined.\u003c/p\u003e\r\n\u003cp\u003eHe then offered it to Tzŭ Chou Chih Fu, who\r\nsaid, \"There is no objection to making me emperor.\r\nBut just now I am suffering from a troublesome\r\ndisease, and am engaged in trying to cure it.\r\nI have no leisure to look after the empire.\"\u003c/p\u003e\r\n\u003cp\u003eNow the empire is of paramount importance.\r\nYet here was a man who would not allow it to\r\ninjure his chance of life. How much less then\r\nwould he let other things do so? Yet it is only he\r\nwho would do nothing in the way of government\r\nwho is fit to be trusted with the empire.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThose personages who have not been previously\r\nmentioned may be taken to be allegorical.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eShun offered to resign the empire to Tzŭ Chou\r\nChih Poh. The latter said, \"Just now I am\r\nsuffering from a troublesome disease, and am\r\nengaged in trying to cure it. I have no leisure to\r\nlook after the empire.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_371\"\u003e[371]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eNow the empire is a great trust; but not to\r\nsacrifice one\u0027s life for it is precisely where the man\r\nof \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e differs from the man of the world.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eShun offered to resign the empire to Shan\r\nChüan. Shan Chüan said, \"I am a unit in the\r\nsum of the universe. In winter I wear fur clothes.\r\nIn summer I wear grass-cloth. In spring I plough\r\nand sow, toiling with my body. In autumn I gather\r\nin the harvest, and devote myself to rest and enjoyment.\r\nAt dawn I go to work; at sunset I leave\r\noff. Contented with my lot I pass through life with\r\na light heart. Why then should I trouble myself\r\nwith the empire? Ah, Sir, you do not know me.\"\u003c/p\u003e\r\n\u003cp\u003eSo he declined, and subsequently hid himself\r\namong the mountains, nobody knew where.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eShun offered the empire to a friend, a labourer\r\nof Shih Hu.\u003c/p\u003e\r\n\u003cp\u003e\"Sire,\" said the latter, \"you exert yourself too\r\nmuch. The chief thing is to husband one\u0027s strength;\"—meaning\r\nthat in point of real virtue Shun had not\r\nattained.\u003c/p\u003e\r\n\u003cp\u003eThen, husband and wife, bearing away their\r\nhousehold gods and taking their children with\r\nthem, went off to the sea and never came back.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen T\u0027ai Wang Shan Fu was occupying Pin,\r\nhe was attacked by savages. He offered them skins\r\nand silk, but they declined these. He offered them\r\ndogs and horses, but they declined these also.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_372\"\u003e[372]\u003c/a\u003e\u003c/span\u003e\r\nHe then offered them pearls and jade, but these\r\ntoo they declined. What they wanted was the\r\nterritory.\u003c/p\u003e\r\n\u003cp\u003e\"To live with a man\u0027s elder brother,\" said T\u0027ai\r\nWang Shan Fu,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAddressing his own people.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"and slay his younger brother; to live with a man\u0027s\r\nfather and slay his son,—this I could not bear to\r\ndo. Make shift to remain here. To be my subjects\r\nor the subjects of these savages, where is\r\nthe difference? Besides I have heard say that we\r\nought not to let that which is intended to nourish\r\nlife become injurious to life.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAlluding to the \"territory.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThereupon he took his staff and went off. His\r\npeople all followed him, and they founded a new\r\nState at the foot of Mount Ch\u0027i.\u003c/p\u003e\r\n\u003cp\u003eNow T\u0027ai Wang Shan Fu undoubtedly had a\r\nproper respect for life. And those who have a\r\nproper respect for life, if rich and powerful, do not\r\nlet that which should nourish injure the body. If\r\npoor and lowly, they do not allow gain to involve\r\nthem in physical wear and tear.\u003c/p\u003e\r\n\u003cp\u003eBut the men of the present generation who\r\noccupy positions of power and influence, are all\r\nafraid of losing what they have got. Directly they\r\nsee a chance of gain, away goes all care for their\r\nbodies. Is not that a cause for confusion?\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eIn three successive cases the people of Yüeh had\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_373\"\u003e[373]\u003c/a\u003e\u003c/span\u003e\r\nput their prince to death. Accordingly, Shou, the\r\nson of the last prince, was much alarmed, and fled\r\nto Tan Hsüeh, leaving the State of Yüeh without a\r\nruler.\u003c/p\u003e\r\n\u003cp\u003eShou was at first nowhere to be found, but at\r\nlength he was traced to Tan Hsüeh. He was, however,\r\nunwilling to come forth, so they smoked him\r\nout with moxa. They had a royal carriage ready\r\nfor him; and as Shou seized the cord to mount the\r\nchariot, he looked up to heaven and cried, \"Oh!\r\nruling, ruling, could I not have been spared this?\"\u003c/p\u003e\r\n\u003cp\u003eIt was not that Shou objected to be a prince.\r\nHe objected to the dangers associated with such\r\npositions. Such a one was incapable of sacrificing\r\nlife to the State, and for that very reason the\r\npeople of Yüeh wanted to get him.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThe States of Han and Wei were struggling to\r\nannex each other\u0027s territory when Tzŭ Hua Tzŭ\r\nwent to see prince Chao Hsi. Finding the latter\r\nvery downcast, Tzŭ Hua Tzŭ said, \"Now suppose\r\nthe representatives of the various States were to\r\nsign an agreement before your Highness, to the\r\neffect that although cutting off the left hand would\r\ninvolve loss of the right, while cutting off the right\r\nwould involve loss of the left, nevertheless that whosoever\r\nwould cut off either should be emperor over\r\nall,—would your Highness cut?\"\u003c/p\u003e\r\n\u003cp\u003e\"I would not,\" replied the prince.\u003c/p\u003e\r\n\u003cp\u003e\"Very good,\" said Tzŭ Hua Tzŭ. \"It is clear\r\ntherefore that one\u0027s two arms are worth more than\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_374\"\u003e[374]\u003c/a\u003e\u003c/span\u003e\r\nthe empire. And one\u0027s body is worth more than\r\none\u0027s arms, while the State of Han is infinitely less\r\nimportant than the empire. Further, what you are\r\nstruggling over is of infinitely less importance than\r\nthe State of Han. Yet your Highness is wearing\r\nout body and soul alike in fear and anxiety lest you\r\nshould not get it.\"\u003c/p\u003e\r\n\u003cp\u003e\"Good indeed!\" cried the prince. \"Many have\r\ncounselled me, but I have never heard the like of\r\nthis.\"\u003c/p\u003e\r\n\u003cp\u003eFrom which we may infer that Tzŭ Hua Tzŭ\r\nknew the difference between what was of importance\r\nand what was not.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThe prince of Lu, hearing that Yen Ho had\r\nattained to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, despatched messengers with\r\npresents to open communications.\u003c/p\u003e\r\n\u003cp\u003eYen Ho lived in a hovel. He wore clothes of\r\ncoarse grass, and occupied himself in tending oxen.\u003c/p\u003e\r\n\u003cp\u003eWhen the messengers arrived, Yen Ho went out\r\nto meet them; whereupon they enquired, \"Is this\r\nwhere Yen Ho lives?\"\u003c/p\u003e\r\n\u003cp\u003e\"This is Yen Ho\u0027s house,\" replied the latter.\u003c/p\u003e\r\n\u003cp\u003eThe messengers then produced the presents;\r\nbut Yen Ho said, \"I fear you have made a mistake.\r\nAnd as you might get into trouble, it would\r\nbe as well to go back and make sure.\"\u003c/p\u003e\r\n\u003cp\u003eThis the messengers accordingly did. When\r\nhowever they returned, there was no trace to be\r\nfound of Yen Ho. Thus it is that men like Yen\r\nHo hate wealth and power.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_375\"\u003e[375]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eWherefore it has been said that the best part of\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is for self-culture, the surplus for governing\r\na State, and the dregs for governing the empire.\r\nFrom which we may infer that the great deeds of\r\nkings and princes are but the leavings of the Sage.\r\nFor preserving the body and nourishing vitality,\r\nthey are of no avail. Yet the superior men of to-day\r\nendanger their bodies and throw away their\r\nlives in their greed for the things of this world. Is\r\nnot this pitiable?\u003c/p\u003e\r\n\u003cp\u003eThe true Sage in all his actions considers the\r\nwhy and the wherefore. But there are those now-a-days\r\nwho use the pearl of the prince of Sui to shoot\r\na bird a thousand yards off.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA wonderfully brilliant gem, of a \"ten chariot\"\r\nilluminating power.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd the world of course laughs at them. Why?\r\nBecause they sacrifice the greater to get the less.\r\nBut surely life is of more importance even than the\r\nprince\u0027s pearl!\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eLieh Tzŭ was poor. His face wore a hungry\r\nlook.\u003c/p\u003e\r\n\u003cp\u003eA visitor one day mentioned this to Tzŭ Yang\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003ePrime Minister.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eof Chêng, saying, \"Lieh Tzŭ is a scholar who has\r\nattained to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. He lives in your Excellency\u0027s\r\nState, and yet he is poor. Can it be said that your\r\nExcellency does not love scholars?\"\u003c/p\u003e\r\n\u003cp\u003eThereupon Tzŭ Yang gave orders that Lieh\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_376\"\u003e[376]\u003c/a\u003e\u003c/span\u003e\r\nTzŭ should be supplied with food. But when\r\nLieh Tzŭ saw the messengers, he bowed twice and\r\ndeclined.\u003c/p\u003e\r\n\u003cp\u003eWhen the messengers had gone, and Lieh Tzŭ\r\nwent within, his wife gazed at him, and beating her\r\nbreast said, \"I have heard that the wife and children\r\nof a man of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e are happy and joyful. But\r\nsee how hungry I am. His Excellency sent you\r\nfood, and you would not take it. Is not this flying\r\nin the face of Providence?\"\u003c/p\u003e\r\n\u003cp\u003e\"His Excellency did not know me personally,\"\r\nanswered Lieh Tzŭ with a smile. \"It was because of\r\nwhat others said about me that he sent me the food.\r\nIf then men were to speak ill of me, he would also\r\nact upon it. For that reason I refused the food.\"\u003c/p\u003e\r\n\u003cp\u003eSubsequently, there was trouble among the people\r\nof Chêng, and Tzŭ Yang was slain.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Prince Chao of the Ch\u0027u State lost his\r\nkingdom, he was followed into exile by his butcher,\r\nnamed Yüeh.\u003c/p\u003e\r\n\u003cp\u003eOn his restoration, as he was distributing rewards\r\nto those who had remained faithful to him, he came\r\nto the name of Yüeh.\u003c/p\u003e\r\n\u003cp\u003eYüeh, however, said, \"When the prince lost his\r\nkingdom, I lost my butchery. Now that the prince\r\nhas got back his kingdom, I have got back my\r\nbutchery. I have recovered my office and salary.\r\nWhat need for further reward?\"\u003c/p\u003e\r\n\u003cp\u003eOn hearing this, the prince gave orders that he\r\nshould be made to take his reward.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_377\"\u003e[377]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"It was not through my fault,\" argued Yüeh,\r\n\"that the prince lost his kingdom, and I should\r\nnot have taken the punishment. Neither was it\r\nthrough me that he got it back, and I cannot therefore\r\naccept the reward.\"\u003c/p\u003e\r\n\u003cp\u003eWhen the prince heard this answer, he commanded\r\nYüeh to be brought before him. But Yüeh\r\nsaid, \"The laws of the Ch\u0027u State require that a\r\nsubject shall have deserved exceptionally well of his\r\nprince before being admitted to an audience. Now\r\nmy wisdom was insufficient to preserve this kingdom,\r\nand my courage insufficient to destroy the\r\ninvaders. When the Wu soldiers entered Ying, I\r\nfeared for my life and fled. That was why I\r\nfollowed the prince. And if now the prince wishes\r\nto set law and custom aside and summon me to an\r\naudience, this is not my idea of proper behaviour\r\non the part of the prince.\"\u003c/p\u003e\r\n\u003cp\u003e\"Yüeh,\" said the prince to Tzŭ Chi, his master\r\nof the horse, \"occupies a lowly position; yet his\r\nprinciples are of the most lofty. Go, make him a\r\nSan Ching.\"\u003c/p\u003e\r\n\u003cp\u003e\"I am aware,\" replied Yüeh to the master of the\r\nhorse, \"that the post of San Ching is more honourable\r\nthan that of butcher. And I am aware that\r\nthe emolument is larger than what I now receive.\r\nStill, because I want preferment and salary, I\r\ncannot let my prince earn the reputation of being\r\ninjudicious in his patronage. I must beg to decline.\r\nLet me go back to my butchery.\"\u003c/p\u003e\r\n\u003cp\u003eAnd he adhered to his refusal.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_378\"\u003e[378]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eYüan Hsien dwelt in Lu,—in a mud hut, with a\r\ngrass-grown roof, an apology for a door, and two\r\nmulberry-trees for door-posts. The windows which\r\nlighted his two rooms were no bigger than the\r\nmouth of a jar, and were closed by a wad of old\r\nclothes. The hut leaked from above and was damp\r\nunder foot; yet Yüan Hsien sat gravely there\r\nplaying on the guitar.\u003c/p\u003e\r\n\u003cp\u003eTzŭ Kung came driving up in a fine chariot, in a\r\nwhite robe lined with purple; but the hood of the\r\nchariot was too big for the street.\u003c/p\u003e\r\n\u003cp\u003eWhen he went to see Yüan Hsien, the latter\r\ncame to the door in a flowery cap, with his shoes\r\ndown at heel, and leaning on a stalk.\u003c/p\u003e\r\n\u003cp\u003e\"Good gracious!\" cried Tzŭ Kung, \"whatever\r\nis the matter with you?\"\u003c/p\u003e\r\n\u003cp\u003e\"I have heard,\" replied Yüan Hsien, \"that he\r\nwho is without wealth is called poor, and that he\r\nwho learns without being able to practise is said to\r\nhave something the matter with him. Now I am\r\nmerely poor; I have nothing the matter with me.\"\u003c/p\u003e\r\n\u003cp\u003eTzŭ Kung was much abashed at this reply; upon\r\nwhich Yüan Hsien smiling continued, \"To try to\r\nthrust myself forward among men; to seek friendship\r\nin mutual flattery; to learn for the sake of\r\nothers; to teach for my own sake; to use benevolence\r\nand duty to one\u0027s neighbour for evil ends; to\r\nmake a great show with horses and carriages,—these\r\nthings I cannot do.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eTsêng Tzŭ lived in the Wei State. His wadded\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_379\"\u003e[379]\u003c/a\u003e\u003c/span\u003e\r\ncoat had no outside cloth. His face was bloated\r\nand rough. His hands and feet were horny hard.\r\nFor three days he had had no fire; no new clothes\r\nfor ten years. If he set his cap straight the tassel\r\nwould come off. If he drew up his sleeve his elbow\r\nwould poke through. If he pulled up his shoe,\r\nthe heel would come off. Yet slipshod he sang the\r\n\u003ccite\u003eSacrificial Odes of Shang\u003c/cite\u003e, his voice filling the\r\nwhole sky, as though it had been some instrument\r\nof metal or stone.\u003c/p\u003e\r\n\u003cp\u003eThe Son of Heaven could not secure him as a\r\nminister. The feudal princes could not secure him\r\nas a friend. For he who nourishes his purpose\r\nbecomes oblivious of his body. He who nourishes\r\nhis body becomes oblivious of gain. And he who\r\nhas attained \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e becomes oblivious of his mind.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003e\"Come hither,\" said Confucius to Yen Hui.\r\n\"Your family is poor, and your position lowly.\r\nWhy not go into official life?\"\u003c/p\u003e\r\n\u003cp\u003e\"I do not wish to,\" replied Yen Hui. \"I have\r\nfifty acres of land beyond the city walls, which are\r\nenough to supply me with food. Ten more within\r\nthe walls provide me with clothes. My lute gives\r\nme all the amusement I want; and the study of\r\nyour doctrines keeps me happy enough. I do not\r\ndesire to go into official life.\"\u003c/p\u003e\r\n\u003cp\u003e\"Bravo! well said!\" cried Confucius with beaming\r\ncountenance. \"I have heard say that those\r\nwho are contented do not entangle themselves in\r\nthe pursuit of gain. That those who have really\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_380\"\u003e[380]\u003c/a\u003e\u003c/span\u003e\r\nobtained do not fear the contingency of loss. That\r\nthose who devote themselves to cultivation of the\r\ninner man, though occupying no position, feel no\r\nshame. Thus indeed I have long preached. Only\r\nnow, that I have seen Yen Hui, am I conscious of\r\nthe realisation of these words.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003ePrince Mou of Chung-shan said to Chan Tzŭ,\r\n\"My body is in the country, but my heart is in\r\ntown. What am I to do?\"\u003c/p\u003e\r\n\u003cp\u003e\"Make life of paramount importance,\" answered\r\nChan Tzŭ, \"and worldly advantage will cease to\r\nhave weight.\"\u003c/p\u003e\r\n\u003cp\u003e\"That I know,\" replied the Prince; \"but I am\r\nnot equal to the task.\"\u003c/p\u003e\r\n\u003cp\u003e\"If you are not equal to this,\" said Chan Tzŭ,\r\n\"then it were well for you to pursue your natural\r\nbent. Not to be equal to a task, and yet to force\r\noneself to stick to it,—this is called adding one\r\ninjury to another. And those who suffer such\r\ntwo-fold injury do not belong to the class of the\r\nlong-lived.\"\u003c/p\u003e\r\n\u003cp\u003ePrince Mou of Wei was heir to the throne of a\r\nlarge State. For him to become a hermit among\r\nthe hills was more difficult than for an ordinary\r\ncotton-clothed scholar. And although he had not\r\nattained to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, he may be said to have been on the\r\nway thither.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Confucius was caught between the Ch\u0027êns\r\nand the Ts\u0027ais, he went seven days without proper\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_381\"\u003e[381]\u003c/a\u003e\u003c/span\u003e\r\nfood. He ate soup of herbs, having no rice. He\r\nlooked very much exhausted, yet he sat within\r\nplaying his guitar and singing to it.\u003c/p\u003e\r\n\u003cp\u003eYen Hui was picking over the herbs, while Tzŭ\r\nLu and Tzŭ Kung were talking together. One of\r\nthem said, \"Our Master has twice been driven out\r\nof Lu. They will have none of him in Wei. His\r\ntree was cut down in Sung. He got into trouble\r\nin Shang and Chou. And now he is surrounded\r\nby the Ch\u0027êns and the Ts\u0027ais. Whoever kills him\r\nis to be held guiltless. Whoever takes him prisoner\r\nis not to be interfered with. Yet all the time he\r\ngoes on playing and singing without cease. Is this\r\nthe right thing for a superior man to do?\"\u003c/p\u003e\r\n\u003cp\u003eYen Hui said nothing, but went inside and told\r\nConfucius, who laid aside his guitar and said with\r\na loud sigh, \"Yu and Tzŭ are ignorant fellows.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese were their personal names.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBid them come, and I will speak to them.\"\u003c/p\u003e\r\n\u003cp\u003eWhen they entered Tzŭ Lu said, \"We seem to\r\nhave made a thorough failure.\"\u003c/p\u003e\r\n\u003cp\u003e\"What do you mean?\" cried Confucius. \"The\r\nsuperior man who succeeds in \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, has success. If\r\nhe fails in \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, he makes a failure. Now I, holding\r\nfast to the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of charity and duty towards one\u0027s\r\nneighbour, have fallen among the troubles of a disordered\r\nage. What failure is there in that?\u003c/p\u003e\r\n\u003cp\u003e\"Therefore it is that by cultivation of the inner\r\nman there is no failure in \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, and when danger\r\ncomes there is no loss of virtue. It is the chill\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_382\"\u003e[382]\u003c/a\u003e\u003c/span\u003e\r\nwinter weather, it is frost, it is snow, which bring\r\nout the luxuriance of the pine and the fir.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ccite\u003eLun Yü\u003c/cite\u003e, ix, 27.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eI regard it as a positive blessing to be thus situated\r\nas I am.\"\u003c/p\u003e\r\n\u003cp\u003eThereupon he turned abruptly round and went\r\non playing and singing.\u003c/p\u003e\r\n\u003cp\u003eAt this Tzŭ Lu hastily seized a shield and began\r\ndancing to the music, while Tzŭ Kung said, \"I had\r\nno idea of the height of heaven and of the depth of\r\nearth.\"\u003c/p\u003e\r\n\u003cp\u003eThe ancients who attained \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e were equally\r\nhappy under success and failure. Their happiness\r\nhad nothing to do with their failure or their success.\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e once attained, failure and success became mere\r\nlinks in a chain, like cold, heat, wind, and rain.\r\nThus Hsü Yu enjoyed himself at Ying-yang, and\r\nKung Poh found happiness on the hill-top.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhither he retired after a reign of 14 years.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eShun offered to resign the empire to his friend\r\nPei Jen Wu Tsê.\u003c/p\u003e\r\n\u003cp\u003e\"What a strange manner of man you are!\" cried\r\nthe latter. \"Living in the furrowed fields, you\r\nexchanged such a life for the throne of Yao. And\r\nas if that was not enough, you now try to heap indignity\r\nupon me. I am ashamed of you.\"\u003c/p\u003e\r\n\u003cp\u003eThereupon he drowned himself in the waters of\r\nCh\u0027ing-ling.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"But how about preservation of life?\" asks Lin Hsi\r\nChung with a sneer.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_383\"\u003e[383]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eWhen T\u0027ang was about to attack Chieh, he went\r\nto consult with Pien Sui.\u003c/p\u003e\r\n\u003cp\u003e\"It is not a matter in which I can help you,\" said\r\nthe latter.\u003c/p\u003e\r\n\u003cp\u003e\"Who can?\" asked T\u0027ang.\u003c/p\u003e\r\n\u003cp\u003e\"I do not know,\" replied Pien Sui.\u003c/p\u003e\r\n\u003cp\u003eT\u0027ang then went to consult with Wu Kuang.\u003c/p\u003e\r\n\u003cp\u003e\"It is not a matter in which I can help you,\" said\r\nthe latter.\u003c/p\u003e\r\n\u003cp\u003e\"Who can?\" asked T\u0027ang.\u003c/p\u003e\r\n\u003cp\u003e\"I do not know,\" replied Wu Kuang.\u003c/p\u003e\r\n\u003cp\u003e\"What do you think of I Yin?\" asked T\u0027ang.\u003c/p\u003e\r\n\u003cp\u003e\"He forces himself,\" said Wu Kuang, \"to put up\r\nwith obloquy. Beyond this I know nothing of him.\"\u003c/p\u003e\r\n\u003cp\u003eSo T\u0027ang took I Yin into his counsels. They\r\nattacked Chieh, and vanquished him.\u003c/p\u003e\r\n\u003cp\u003eThen T\u0027ang offered to resign the empire in favour\r\nof Pien Sui. But Pien Sui declined, saying, \"When\r\nyour Majesty consulted with me about attacking\r\nChieh, you evidently looked on me as a robber.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWho would steal territory. But men of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e wage\r\nno wars.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNow that you have vanquished him, and you offer\r\nto resign in my favour, you evidently regard me as\r\ncovetous. I was born indeed in a disordered age.\r\nBut for a man without \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e to thus insult me twice,\r\nis more than I can endure.\"\u003c/p\u003e\r\n\u003cp\u003eSo he drowned himself in the river Chou.\u003c/p\u003e\r\n\u003cp\u003eThen T\u0027ang offered to resign in favour of Wu\r\nKuang, saying, \"The wise plan, the brave execute,\r\nthe good rest therein,—such was the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_384\"\u003e[384]\u003c/a\u003e\u003c/span\u003e\r\nancients. Why, Sir, should not you occupy the\r\nthrone?\"\u003c/p\u003e\r\n\u003cp\u003eBut Wu Kuang declined, saying, \"To depose a\r\nruler is not to do one\u0027s duty to one\u0027s neighbour.\r\nTo slay the people is not charity. For others to\r\nsuffer these wrongs, while I enjoy the profits, is\r\nnot honest. I have heard say that one should not\r\naccept a wage unless earned in accordance with\r\nright; and that if the world is without \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, one\r\nshould not put foot upon its soil, still less rule over\r\nit! I can bear this no longer.\"\u003c/p\u003e\r\n\u003cp\u003eThereupon he took a stone on his back and\r\njumped into the river Lu.\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eAt the rise of the Chou dynasty there were two\r\nscholars, named Po I and Shu Ch\u0027i, who lived in\r\nKu-tu.\u003c/p\u003e\r\n\u003cp\u003eOne of these said to the other, \"I have heard\r\nthat in the west there are men who are apparently\r\nin possession of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. Let us go and see them.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning the men of Chou.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen they arrived at Ch\u0027i-yang, Wu Wang\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe writer meant Wên Wang, father of Wu Wang.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eheard of their arrival and sent Shu Tan\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eChou Kung.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eto enter into a treaty with them. They were to\r\nreceive emoluments of the second degree and rank\r\nof the first degree. The treaty was to be sealed\r\nwith blood and buried.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_385\"\u003e[385]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eAt this the two looked at each other and smiled.\r\n\"Ah!\" said one of them, \"this is strange indeed.\r\nIt is not what we call \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"When Shên Nung ruled the empire, he worshipped\r\nGod without asking for any reward. Sometimes\r\nit was the law he put in force; sometimes it\r\nwas his personal influence he brought to bear. He\r\nwas loyal and faithful to his people without seeking\r\nany return. He did not build his success upon\r\nanother\u0027s ruin, nor mount high by means of\r\nanother\u0027s fall, nor seize opportunities to secure his\r\nown advantage.\u003c/p\u003e\r\n\u003cp\u003e\"But now that the Chous, beholding the iniquities\r\nof the Yins, have taken upon themselves to\r\ngovern, we have intrigues above and bribes below.\r\nTroops are mobilised to protect prestige. Victims\r\nare slaughtered to give good faith to a treaty. A\r\nshow of virtue is made to amuse the masses.\r\nFighting and slaughter are made the means of\r\ngain. Confusion has simply been exchanged for\r\ndisorder.\u003c/p\u003e\r\n\u003cp\u003e\"I have heard tell that the men of old, living in\r\nquiet times, never shirked their duties; but lighting\r\nupon troublous times, nothing could make them\r\nstay. The empire is now in darkness. The virtue\r\nof the Chous has faded. For the empire to be\r\nunited under the Chous would be a disgrace to us.\r\nBetter flee away and keep our actions pure.\"\u003c/p\u003e\r\n\u003cp\u003eAccordingly, these two philosophers went north\r\nto Mount Shou-yang, where they subsequently\r\nstarved themselves to death.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_386\"\u003e[386]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eMen like Poh I and Shu Ch\u0027i, if wealth and\r\nhonour came to them so that they could properly\r\naccept, would assuredly not have recourse to such\r\nheroic measures, nor would they be content to\r\nfollow their own bent, without giving their services\r\nto their generation. Such was the purity of these\r\ntwo scholars.\u003c/p\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_387\"\u003e[387]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXIX.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eRobber Chê.\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"ph4\"\u003e[Spurious.]\u003c/p\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eConfucius\u003c/span\u003e was on terms of friendship with\r\nLiu Hsia Chi, whose younger brother was\r\nknown as \"Robber Chê.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis is an anachronism. Liu Hsia Chi (\u003cem\u003eor\u003c/em\u003e Hui)\r\nwas a virtuous official of the Lu State. He flourished\r\nsome 80 and more years before the time of Confucius.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eRobber Chê had a band of followers nine thousand\r\nstrong. He ravaged the whole empire,\r\nplundering the various nobles and breaking into\r\npeople\u0027s houses. He drove off oxen and horses.\r\nHe stole men\u0027s wives and daughters. Family ties\r\nput no limit to his greed. He had no respect for\r\nparents nor for brothers. He neglected the worship\r\nof his ancestors. Wherever he passed, the greater\r\nStates flew to arms, the smaller ones to places of\r\nsafety. All the people were sore distressed.\u003c/p\u003e\r\n\u003cp\u003e\"A father,\" said Confucius to Liu Hsia Chi,\r\n\"should surely be able to admonish his son; an\r\nelder brother to teach his younger brother. If this\r\nbe not so, there is an end of the value attached to\r\nthese relationships.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_388\"\u003e[388]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Now you, Sir, are one of the scholars of the\r\nage, while your younger brother is the Robber Chê,\r\nthe scourge of the empire. You are unable to teach\r\nhim, and I blush for you. Let me go and have a\r\ntalk with him on your behalf.\"\u003c/p\u003e\r\n\u003cp\u003e\"As to what you say, Sir, about fathers and elder\r\nbrothers,\" answered Liu Hsia Chi, \"if the son will\r\nnot listen to his father, nor the younger brother to\r\nhis elder brother, what becomes of your arguments\r\nthen?\u003c/p\u003e\r\n\u003cp\u003e\"Besides, Chê\u0027s passions are like a bubbling\r\nspring. His thoughts are like a whirlwind. He is\r\nstrong enough to defy all foes. He can argue until\r\nwrong becomes right. If you follow his inclinations,\r\nhe is pleased. If you oppose them he is angry.\r\nHe is free with the language of abuse. Do not go\r\nnear him.\"\u003c/p\u003e\r\n\u003cp\u003eConfucius paid no attention to this advice; but\r\nwith Yen Hui as charioteer and Tzŭ Kung on his\r\nright, went off to see Robber Chê.\u003c/p\u003e\r\n\u003cp\u003eThe latter had just encamped to the south of\r\nT\u0027ai-shan, and was engaged in devouring a dish of\r\nminced human liver. Confucius alighted from his\r\nchariot, and advancing addressed the doorkeeper as\r\nfollows:—\u003c/p\u003e\r\n\u003cp\u003e\"I am Confucius of the Lu State. I have heard\r\nof the high character of your captain.\"\u003c/p\u003e\r\n\u003cp\u003eHe then twice respectfully saluted the doorkeeper,\r\nwho went in to announce his arrival.\u003c/p\u003e\r\n\u003cp\u003eWhen Robber Chê heard who it was, he was\r\nfurious. His eyes glared like stars. His hair raised\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_389\"\u003e[389]\u003c/a\u003e\u003c/span\u003e\r\nhis cap from his head as he cried out, \"What! that\r\ncrafty scoundrel Confucius of Lu? Go, tell him\r\nfrom me that he is a mere word-mongerer. That he\r\ntalks nonsense about Wên Wang and Wu Wang.\r\nThat he wears an extravagant cap, with a thong\r\nfrom the side of a dead ox. That what he says is\r\nmostly rhodomontade. That he consumes where he\r\ndoes not sow, and wears clothes he does not weave.\r\nThat his lips patter and his tongue wags. That his\r\nrights and wrongs are of his own coining, whereby\r\nhe throws dust in the eyes of rulers and prevents\r\nthe scholars of the empire from reverting to the\r\noriginal source of all things.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eSc.\u003c/i\u003e \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat he makes a great stir about filial piety and\r\nbrotherly love, glad enough himself to secure some\r\nfat fief or post of power. Tell him that he deserves\r\nthe worst, and that if he does not take himself off\r\nhis liver shall be in my morning stew.\"\u003c/p\u003e\r\n\u003cp\u003eBut Confucius sent in again, saying, \"I am a\r\nfriend of Liu Hsia Chi. I am anxious to set eyes\r\nupon your captain\u0027s shoe-strings.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAnother interpretation is \"upon your captain\u0027s feet\r\nvisible from beneath the screen.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen the doorkeeper gave this second message,\r\nRobber Chê said, \"Bring him before me!\" Thereupon\r\nConfucius hurried in, and avoiding the place\r\nof honour stepped back and made two obeisances.\u003c/p\u003e\r\n\u003cp\u003eRobber Chê, flaming with anger, straddled out\r\nhis two legs, and laying his hand upon his sword\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_390\"\u003e[390]\u003c/a\u003e\u003c/span\u003e\r\nglared at Confucius and roaring like a tigress with\r\nyoung, said, \"Ch\u0027iu! come here. If what you\r\nsay suits my ideas, you will live. Otherwise you\r\nwill die.\"\u003c/p\u003e\r\n\u003cp\u003e\"I have heard,\" replied Confucius, \"that the\r\nworld contains three classes of virtue. To grow up\r\ntall, of a beauty without compare, and thus to be\r\nthe idol of young and old, of noble and lowly alike,—this\r\nis the highest class. To be possessed of\r\nwisdom which embraces the universe and can explain\r\nall things,—this is the middle class. To be\r\npossessed of courage which will stand test and\r\ngather followers around,—this is the lowest class.\u003c/p\u003e\r\n\u003cp\u003e\"Now any man whose virtue belongs to either of\r\nthese classes is fit to occupy the place and title of\r\nruler. But you, Captain, unite all three in yourself.\r\nYou are eight feet two in height. Your expression\r\nis very bright. Your lips are like vermilion. Your\r\nteeth like a row of shells. Your voice is like a\r\nbeautiful bell;—yet you are known as Robber Chê.\r\nCaptain, I blush for you.\u003c/p\u003e\r\n\u003cp\u003e\"Captain, if you will hearken to me I will go\r\nsouth for you to Wu and Yüeh, north to Ch\u0027i\r\nand Lu, east to Sung and Wei, and west to Chin\r\nand Ch\u0027u. I will have a great wall built for\r\nyou of many \u003ci lang=\"zh\"\u003eli\u003c/i\u003e in extent, enclosing hamlets of\r\nmany hundreds of thousands of inhabitants, over\r\nwhich State you shall be ruler. Your relations\r\nwith the empire will enter upon a new phase. You\r\nwill disband your men. You will gather your\r\nbrothers around you. You will join in worship\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_391\"\u003e[391]\u003c/a\u003e\u003c/span\u003e\r\nof your ancestors. Such is the behaviour of the\r\ntrue Sage and the man of parts, and such is what\r\nthe world desires.\"\u003c/p\u003e\r\n\u003cp\u003e\"Ch\u0027iu! come here,\" cried Robber Chê in a great\r\nrage. \"Those who are squared by offers and corrected\r\nby words are the stupid vulgar masses. The\r\nheight and the beauty which you praise in me are\r\nlegacies from my parents. Even though you did\r\nnot praise them, do you think I should be ignorant\r\nof their existence? Besides, those who flatter to\r\nthe face speak evil behind the back. Now all you\r\nhave been saying about the great State and its\r\nnumerous population simply means squaring me\r\nby offers as though one of the common herd. And\r\nof course it would not last.\u003c/p\u003e\r\n\u003cp\u003e\"There is no State bigger than the empire. Yao\r\nand Shun both got this, yet their descendants have\r\nnot territory enough to insert an awl\u0027s point. T\u0027ang\r\nand Wu Wang both sat upon the Imperial throne,\r\nyet their posterity has been obliterated from the face\r\nof the earth.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHardly in Chuang Tzŭ\u0027s time.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWas not this because of the very magnitude of the\r\nprize?\u003c/p\u003e\r\n\u003cp\u003e\"I have also heard that in olden times the birds\r\nand animals outnumbered man, and that the latter\r\nwas obliged to seek his safety by building his domicile\r\nin trees. By day he picked up acorns and\r\nchestnuts. At night he slept upon a branch. Hence\r\nthe name \u003cem\u003eNest-builders\u003c/em\u003e.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_392\"\u003e[392]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Of old, the people did not know how to make\r\nclothes. In summer they collected quantities of fuel,\r\nand in winter warmed themselves by fire. Hence\r\nthe name \u003cem\u003eProvident\u003c/em\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"In the days of Shên Nung, they lay down\r\nwithout caring where they were and got up without\r\ncaring whither they might go. A man knew his\r\nmother but not his father. He lived among the\r\nwild deer. He tilled the ground for food. He wove\r\ncloth to cover his body. He harboured no thought\r\nof injury to others. These were the glorious results\r\nof an age of perfect virtue.\u003c/p\u003e\r\n\u003cp\u003e\"The Yellow Emperor, however, could not attain\r\nto this virtue. He fought with Ch\u0027ih Yu at Chŏ-lu,\r\nand blood flowed for a hundred \u003ci lang=\"zh\"\u003eli\u003c/i\u003e. Then came\r\nYao and Shun with their crowd of ministers. Then\r\nT\u0027ang who deposed his sovereign, and Wu Wang\r\nwho slew Chou. After which time the strong took\r\nto oppressing the weak, the many to coercing the\r\nfew. In fact, ever since T\u0027ang and Wu Wang we\r\nhave had none other than disturbers of the peace.\u003c/p\u003e\r\n\u003cp\u003e\"And now you come forward preaching the old\r\ndogmas of Wên Wang and palming off sophistries\r\nwithout end, in order to teach future generations.\r\nYou wear patched clothes and a narrow girdle, you\r\ntalk big and act falsely, in order to deceive the\r\nrulers of the land, while all the time you yourself\r\nare aiming at wealth and power! You are the\r\nbiggest thief I know of; and if the world calls me\r\nRobber Chê, it most certainly ought to call you\r\nRobber Ch\u0027iu.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_393\"\u003e[393]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"By fair words you enticed Tzŭ Lu to follow\r\nyou. You made him doff his martial cap,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eShaped like a cock\u0027s comb.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eand ungird his long sword, and sit a disciple at\r\nyour feet. And all the world cried out that Confucius\r\ncould stop violence and prevent wrong-doing.\r\nBy and by, when Tzŭ Lu wished to slay the prince\r\nof Wei, but failed, and was himself hacked to pieces\r\nand exposed over the eastern gate of Wei,—that\r\nwas because you had not properly instructed him.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee the account in the \u003ccite\u003eTso Chuan\u003c/cite\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"You call yourself a man of talent and a Sage\r\nforsooth! Twice you have been driven out of Lu.\r\nYou were tabooed in Wei. You were a failure in\r\nCh\u0027i. You were surrounded by the Ch\u0027êns and the\r\nTs\u0027ais. In fact, the empire won\u0027t have you anywhere.\r\nIt was your teaching which brought Tzŭ\r\nLu to his tragical end. You cannot take care, in\r\nthe first place, of yourself, nor, in the second place,\r\nof others. Of what value can your doctrine be?\u003c/p\u003e\r\n\u003cp\u003e\"There is none to whom mankind has accorded\r\na higher place than to the Yellow Emperor. Yet\r\nhis virtue was not complete. He fought at Chŏ-lu,\r\nand blood ran for a hundred \u003ci lang=\"zh\"\u003eli\u003c/i\u003e. Yao was not\r\npaternal.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe killed his eldest son.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eShun was not filial.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe banished his mother\u0027s younger brother.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_394\"\u003e[394]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThe great Yü was deficient in one respect.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe was wanting in natural feeling. When engaged\r\nin his great engineering work of draining the empire,\r\nhe even passed his own door without going in to see\r\nhis family.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eT\u0027ang deposed his sovereign. Wu Wang vanquished\r\nChou. Wên Wang was imprisoned at\r\nYin Li.\u003c/p\u003e\r\n\u003cp\u003e\"Now these six worthies enjoy a high reputation\r\namong men. Yet a fuller investigation shows that\r\nin each case a desire for advantage disturbed their\r\noriginal purity and forced it into a contrary direction.\r\nHence the shamelessness of their deeds.\u003c/p\u003e\r\n\u003cp\u003e\"Among those whom the world calls virtuous\r\nwere Poh I and Shu Ch\u0027i. They declined the\r\nsovereignty of Ku-chu and died of starvation on\r\nMount Shou-yang, their corpses deprived of\r\nburial.\u003c/p\u003e\r\n\u003cp\u003e\"Pao Chiao made a great show of virtue and\r\nabused the world in general. He grasped a tree\r\nand died.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTzŭ Kung, one of Confucius\u0027 disciples, is said to\r\nhave scolded Pao Chiao so vigorously that the latter\r\nwithered up into dead wood.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Shên T\u0027u Ti, when no heed was paid to his\r\ncounsels, jumped into the river with a stone on his\r\nback and became food for fishes.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Chieh Tzŭ T\u0027ui was truly loyal. He cut a slice\r\nfrom his thigh to feed Wên Wang. Afterwards,\r\nwhen Wên Wang turned his back upon him, he\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_395\"\u003e[395]\u003c/a\u003e\u003c/span\u003e\r\nretired in anger, and grasping a tree, was burnt to\r\ndeath.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe took refuge in a forest, from which Wên Wang,\r\nanxious to recover his friend, tried to smoke him\r\nout!\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Wei Shêng made an assignation with a girl\r\nbeneath a bridge. The girl did not come, and the\r\nwater rose. But Wei Shêng would not leave. He\r\ngrasped a buttress and died.\u003c/p\u003e\r\n\u003cp\u003e\"These four differed in no way from dogs and\r\npigs going about begging to be slaughtered. They\r\nall exaggerated reputation and disregarded death.\r\nThey did not reflect upon their original nature and\r\nseek to preserve life into the old age allotted.\u003c/p\u003e\r\n\u003cp\u003e\"Among ministers whom the world calls loyal,\r\nnone can compare with Wang Tzŭ, Pi Kan, and\r\nWu Tzŭ Hsü. The last-mentioned drowned himself.\r\nPi Kan was disembowelled. These two\r\nworthies are what men call loyal ministers; yet, as\r\na matter of fact, all the world laughs at them!\u003c/p\u003e\r\n\u003cp\u003e\"Thus, from the most ancient times down to\r\nTzŭ Hsü and Pi Kan, there have been none deserving\r\nof honour. And as to the sermon you,\r\nCh\u0027iu, propose to preach to me,—if it is on ghostly\r\nsubjects, I shan\u0027t understand them, and if it is on\r\nhuman affairs, why there is nothing more to be\r\nsaid. I know it all already.\u003c/p\u003e\r\n\u003cp\u003e\"I will now tell you a few things. The lust of\r\nthe eye is for beauty. The lust of the ear is for\r\nmusic. The lust of the palate is for flavour. The\r\nlust of ambition is for gratification. Man\u0027s greatest\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_396\"\u003e[396]\u003c/a\u003e\u003c/span\u003e\r\nage is one hundred years. A medium old age is\r\neighty years. The lowest estimate is sixty years.\r\nTake away from this the hours of sickness, disease,\r\ndeath, mourning, sorrow, and trouble, and there\r\nwill not remain more than four or five days a\r\nmonth upon which a man may open his mouth to\r\nlaugh. Heaven and Earth are everlasting. Sooner\r\nor later every man has to die. That which thus\r\nhas a limit, as compared with that which is everlasting,\r\nis a mere flash, like the passage of some\r\nswift steed seen through a crack. And those who\r\ncannot gratify their ambition and live through\r\ntheir allotted span, are men who have not attained\r\nto \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"Ch\u0027iu! all your teachings are nothing to me.\r\nBegone! Go home! Say no more! Your doctrine\r\nis a random jargon, full of falsity and deceit. It can\r\nnever preserve the original purity of man. Why\r\ndiscuss it further?\"\u003c/p\u003e\r\n\u003cp\u003eConfucius made two obeisances and hurriedly\r\ntook his leave. On mounting his chariot, he three\r\ntimes missed hold of the reins. His eyes were so\r\ndazed that he could see nothing. His face was\r\nashy pale. With down-cast head he grasped the\r\nbar of his chariot, unable to find vent for his\r\nfeelings.\u003c/p\u003e\r\n\u003cp\u003eArriving outside the eastern gate of Lu, he met\r\nLiu Hsia Chi, who said, \"I have not seen you for\r\nsome days. From the look of your equipage I\r\nshould say you had been travelling. I guess now\r\nyou have been to see Chê.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_397\"\u003e[397]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eConfucius looked up to heaven, and replied with\r\na sigh, \"I have.\"\u003c/p\u003e\r\n\u003cp\u003e\"And did he not rebuff you,\" asked Liu Hsia\r\nChi, \"as I said he would?\"\u003c/p\u003e\r\n\u003cp\u003e\"He did,\" said Confucius. \"I am a man who\r\nhas cauterized himself without being ill. I hurried\r\naway to smooth the tiger\u0027s head and comb out his\r\nbeard. And I very nearly got into the tiger\u0027s\r\nmouth.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eTzŭ Chang asked Man Kou Tê,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich means \"Full of the Ill-gotten.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003esaying, \"Why do you not practise virtue? Otherwise,\r\nit is impossible to inspire confidence. And\r\nwithout confidence, no place. And without place,\r\nno wealth. Thus, with a view to reputation or to\r\nwealth, duty towards one\u0027s neighbour is the true\r\nkey.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs leading to reputation, which was what Tzŭ Chang\r\nwanted.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIf you were to discard all thoughts of reputation\r\nand wealth and attend to the cultivation of the\r\nheart, surely you would not pass one day without\r\npractising the higher virtues.\"\u003c/p\u003e\r\n\u003cp\u003e\"Those who have no shame,\" replied Man Kou\r\nTê,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning himself.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"grow rich. Those who inspire confidence make\r\nthemselves conspicuous.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMeaning Tzŭ Chang.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_398\"\u003e[398]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eReputation and wealth are mostly to be got out of\r\nshamelessness and confidence inspired. Thus, with\r\na view to reputation or to wealth, the confidence of\r\nothers is the true key.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs leading to wealth, which was what Man Kou Tê\r\nwanted.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIf you were to discard all thoughts of reputation\r\nand wealth, surely the virtuous man would then\r\nhave no scope beyond himself.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBeyond his own nature.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Of old,\" said Tzŭ Chang, \"Chieh and Chou\r\nsat upon the Imperial throne, and the whole empire\r\nwas theirs. Yet if you were now to tell any common\r\nthief that his moral qualities resembled theirs,\r\nhe would resent it as an insult. By such miserable\r\ncreatures are they despised.\"\u003c/p\u003e\r\n\u003cp\u003e\"Confucius and Mih Tzŭ, on the other hand,\r\nwere poor and simple enough. Yet if you were to\r\ntell any Prime Minister of to-day that his moral\r\nqualities resembled theirs, he would flush with\r\npride and declare you were paying him too high a\r\ncompliment. So truly honourable is the man of\r\nlearning.\u003c/p\u003e\r\n\u003cp\u003e\"Thus, the power of a monarch does not necessarily\r\nmake him worthy; nor do poverty and a low\r\nstation necessarily make a man unworthy. The\r\nworthy and the unworthy are differentiated by the\r\nworthiness and unworthiness of their acts.\"\u003c/p\u003e\r\n\u003cp\u003e\"A petty thief,\" replied Man Kou Tê, \"is put in\r\ngaol. A great brigand becomes ruler of a State.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_399\"\u003e[399]\u003c/a\u003e\u003c/span\u003e\r\nAnd among the retainers of the latter, men of virtue\r\nwill be found.\u003c/p\u003e\r\n\u003cp\u003e\"Of old, Duke Huan, named Hsiao Poh, slew\r\nhis elder brother and took his sister-in-law to wife.\r\nYet Kuan Chung became his minister.\u003c/p\u003e\r\n\u003cp\u003e\"T\u0027ien Ch\u0027êng Tzŭ killed his prince and seized\r\nthe kingdom. Yet Confucius accepted his pay.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_111\" class=\"pginternal\"\u003e111\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"To condemn a man in words, yet actually to\r\ntake service under him,—does not this show us\r\npractice and precept directly opposed to one\r\nanother?\u003c/p\u003e\r\n\u003cp\u003e\"Therefore it was written, \u0027Who is bad? Who\r\nis good? He who succeeds is the head. He who\r\ndoes not succeed is the tail.\u0027\"\u003c/p\u003e\r\n\u003cp\u003e\"But if you do not practise virtue,\" said Tzŭ\r\nChang, \"and make no distinction between kith\r\nand kin, assign no duties to the worthy and to the\r\nunworthy, no precedence to young and old, how\r\nthen are the Five Bonds and the Six Ranks to be\r\ndistinguished?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCommentators are divided as to these Bonds and\r\nRanks. One makes the former calendaric. Another\r\nconsiders that the five cardinal virtues and six ranks\r\nof nobility are meant. Of the latter there are only\r\nfive, but \"sovereign\" is added to patch the deficiency.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Yao slew his eldest son,\" answered Man Kou\r\nTê. \"Shun banished his mother\u0027s brother. Was\r\nthere kith and kin in that?\u003c/p\u003e\r\n\u003cp\u003e\"T\u0027ang deposed Chieh. Wu Wang slew Chou.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_400\"\u003e[400]\u003c/a\u003e\u003c/span\u003e\r\nWas that the duty of the worthy towards the unworthy?\u003c/p\u003e\r\n\u003cp\u003e\"Wang Chi was the legitimate heir, but Chow\r\nKung slew his elder brother. Was that precedence\r\nof young and old?\u003c/p\u003e\r\n\u003cp\u003e\"The false principles of the Confucianists, the\r\nuniversal love of the Mihists,—do these help to\r\ndistinguish the Five Bonds and the Six Ranks?\u003c/p\u003e\r\n\u003cp\u003e\"You, Sir, are all for reputation. I am all for\r\nwealth. As to which pursuit is not in accordance\r\nwith principle nor in harmony with right, let us\r\nrefer to the arbitration of Wu Yoh.\"\u003c/p\u003e\r\n\u003cp\u003e\"The mean man,\" said Wu Yoh, \"devotes himself\r\nto wealth. The superior man devotes himself\r\nto reputation. The moral results are different in\r\neach case. But if both would set aside their activities\r\nand devote themselves to doing nothing, the\r\nresults would be the same.\u003c/p\u003e\r\n\u003cp\u003e\"Wherefore it has been said, \u0027Be not a mean\r\nman. Revert to your natural self. Be not a superior\r\nman. Abide by the laws of heaven.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"As to the straight and the crooked, view them\r\nfrom the standpoint of the infinite.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAll distinctions are thus merged.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eGaze around you on all sides, until time withdraws\r\nyou from the scene.\u003c/p\u003e\r\n\u003cp\u003e\"As to the right and the wrong, hold fast to\r\nyour magic circle,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAt the centre of which all positives and negatives\r\nconverge. See \u003ca href=\"#Page_12\" class=\"pginternal\"\u003ech. ii\u003c/a\u003e, p. \u003ca href=\"#Page_18\" class=\"pginternal\"\u003e18\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_401\"\u003e[401]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eand with independent mind walk ever in the way\r\nof \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003e\"Do not swerve from the path of virtue; do not\r\nbring about your own good deeds,—lest your\r\nlabour be lost. Do not make for wealth; do not\r\naim at success,—lest you cast away that which links\r\nyou to God.\u003c/p\u003e\r\n\u003cp\u003e\"Pi Kan was disembowelled. Tzŭ Hsü had his\r\neyes gouged out.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBetter known as Wu Yüan. See p. \u003ca href=\"#Page_112\" class=\"pginternal\"\u003e112\u003c/a\u003e. He expressed\r\na wish to be buried on the road to the Yüeh\r\nState that he might witness the defeat of the Wu\r\nState. Whereupon the prince of the latter State at\r\nonce had him deprived of sight.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSuch was the fate of loyalty.\u003c/p\u003e\r\n\u003cp\u003e\"Chih Kung bore witness against his father.\r\nWei Shêng was drowned. Such are the misfortunes\r\nof the faithful.\u003c/p\u003e\r\n\u003cp\u003e\"Pao Chiao dried up where he stood. Shên\r\nTzŭ would not justify himself.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe would not defend himself against a charge of\r\nputting poison in his father\u0027s food.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSuch are the evils of honesty.\u003c/p\u003e\r\n\u003cp\u003e\"Confucius did not visit his mother.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThere is no authority for this statement.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eK\u0027uang Tzŭ did not visit his father.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy whom he had been turned out of doors.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eSuch are the trials which come upon the upright.\u003c/p\u003e\r\n\u003cp\u003e\"The above instances have been handed down\r\nto us from antiquity and are discussed in modern\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_402\"\u003e[402]\u003c/a\u003e\u003c/span\u003e\r\ntimes. They show that men of learning emphasized\r\ntheir precepts by carrying them out in\r\npractice; and that consequently they paid the\r\npenalty and fell into these calamities.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eDiscontent asked Complacency, saying, \"There\r\nis really no one who does not either aim at reputation\r\nor make for wealth. If a man is rich, others\r\nflock around him. These necessarily take a subordinate\r\nposition, and consequently pay him court.\r\nAnd it would seem that such subordination and\r\nrespect constitute a royal road to long life, comfort,\r\nand general happiness. How is it then that you,\r\nSir, have no mind for these things? Is it that you\r\nare wanting in wit? Or is it that you are physically\r\nunable to compete, and therefore go in for\r\nbeing virtuous, though all the time unable to\r\nforget?\"\u003c/p\u003e\r\n\u003cp\u003e\"You and your friends,\" replied Complacency,\r\n\"regard all men as alike because they happen to be\r\nborn at the same time and in the same place as\r\nyourselves. You look on us as scholars who have\r\nseparated from humanity and cast off the world,\r\nand who have no guiding principle beyond poring\r\nover the records of the past and present, or indulging\r\nin the logomachy of this and that.\u003c/p\u003e\r\n\u003cp\u003e\"Were we to lead the mundane lives you do,\r\nit would be at the sacrifice of the very conditions\r\nof existence. And surely thus we should be wandering\r\nfar from the royal road to long life, comfort,\r\nand general happiness. The discomfort of wretch\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_403\"\u003e[403]\u003c/a\u003e\u003c/span\u003eedness,\r\nthe comfort of well-being, you do not refer\r\nto the body.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBut to some external cause of which the body\r\nbecomes subjectively conscious.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe abjectness of terror, the elation of joy, you do\r\nnot refer to the mind itself. You know that such\r\nthings are so, but you do not know how they are\r\nso. Wherefore, though equalling the Son of\r\nHeaven in power, and with all the empire as your\r\npersonal property, you would not be free from\r\ncare.\"\u003c/p\u003e\r\n\u003cp\u003e\"Wealth,\" replied Discontent, \"is of the greatest\r\nservice to a man. It enables him to do good, and\r\nto exert power, to an extent which the perfect man\r\nor the true Sage could never reach. He can borrow\r\nthe courage and strength of others to make himself\r\nformidable. He can employ the wisdom and counsels\r\nof others to add clearness to his own deliberations.\r\nHe can avail himself of the virtue of others\r\nand cause it to appear as his own. Without being\r\nin possession of a throne, he can wield the authority\r\nof a prince.\u003c/p\u003e\r\n\u003cp\u003e\"Besides, the pleasures of music, beauty, rich\r\nfood, and power, do not require to be studied before\r\nthey can be appreciated by the mind; nor does the\r\nbody need the example of others before it can enjoy\r\nthem. We need no teacher to tell us what to like\r\nor dislike, to follow or to avoid. Such knowledge\r\nis instinctive in man. The world may condemn\r\nthis view, but which of us is free from the taint?\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_404\"\u003e[404]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"The wise man,\" answered Complacency, \"acts\r\nfor the common weal, in pursuit of which he does\r\nnot overstep due limits. Wherefore, if there is a\r\nsufficiency, he does not strive for more. He has no\r\nuse for more, and accordingly does not seek it. But\r\nif there is not a sufficiency, then he seeks for more.\r\nHe strives in all directions, yet does not account it\r\ngreed. If there is a surplus, he declines it. Even\r\nthough he refused the whole empire, he would not\r\naccount it honesty. To him, honesty and greed are\r\nnot conditions into which we are forced by outward\r\ncircumstances, but characteristics innate in the individual.\r\nHe may wield the power of the Son of\r\nHeaven, but will not employ it for the degradation\r\nof others. He may own the whole empire, yet will\r\nnot use his wealth to take advantage of his fellows.\r\nBut a calculation of the troubles and the anxieties\r\ninseparable therefrom, cause him to reject these as\r\ninjurious to his nature, not from a desire for\r\nreputation.\u003c/p\u003e\r\n\u003cp\u003e\"When Yao and Shun occupied the throne, there\r\nwas peace. They did not try to be beneficent rulers.\r\nThey did not inflict injury by doing good.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThey were simply natural, and good results followed.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Shan Chüan and Hsü Yu both declined the\r\nproffered throne. Theirs was no empty refusal.\r\nThey would not cause injury to themselves.\u003c/p\u003e\r\n\u003cp\u003e\"In all these cases, each individual adopted the\r\nprofitable course in preference to the injurious\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_405\"\u003e[405]\u003c/a\u003e\u003c/span\u003e\r\ncourse. And the world calls them virtuous,\r\nwhereby they acquire a reputation at which they\r\nnever aimed.\"\u003c/p\u003e\r\n\u003cp\u003e\"It is necessary,\" argued Discontent, \"to cling\r\nto reputation. If all pleasures are to be denied to\r\nthe body and one\u0027s energies to be concentrated upon\r\nhealth with a view to the prolongation of life, such\r\nlife would be itself nothing more than the prolonged\r\nillness of a confirmed invalid.\"\u003c/p\u003e\r\n\u003cp\u003e\"Happiness,\" said Complacency, \"is to be found\r\nin contentment. Too much is always a curse, most\r\nof all in wealth.\u003c/p\u003e\r\n\u003cp\u003e\"The ears of the wealthy man ring with sounds\r\nof sweet music. His palate is cloyed with rich\r\nmeats and wine. In the pursuit of pleasure, business\r\nis forgotten. This is confusion.\u003c/p\u003e\r\n\u003cp\u003e\"He eats and drinks to excess, until his breathing\r\nis that of one carrying a heavy load up a hill.\r\nThis is misery.\u003c/p\u003e\r\n\u003cp\u003e\"He covets money to surround himself with\r\ncomforts. He covets power to vanquish rivals. But\r\nhis quiet hours are darkened by diabetes and dropsy.\r\nThis is disease.\u003c/p\u003e\r\n\u003cp\u003e\"Even when, in his desire for wealth, he has\r\npiled up an enormous fortune, he still goes on and\r\ncannot desist. This is shame.\u003c/p\u003e\r\n\u003cp\u003e\"Having no use for the money he has collected,\r\nhe still hugs it to him and cannot bear to part with\r\nit. His heart is inflamed, and he ever seeks to add\r\nmore to the pile. This is unhappiness.\u003c/p\u003e\r\n\u003cp\u003e\"At home, he dreads the pest of the pilfering\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_406\"\u003e[406]\u003c/a\u003e\u003c/span\u003e\r\nthief. Abroad, the danger of bandit and highwayman.\r\nSo he keeps strict guard within, while never\r\nventuring alone without. This is fear.\u003c/p\u003e\r\n\u003cp\u003e\"These six are the greatest of the world\u0027s curses.\r\nYet such a man never bestows a thought upon\r\nthem, until the hour of misfortune is at hand.\r\nThen, with his ambitions gratified, his natural\r\npowers exhausted, and nothing but wealth remaining,\r\nhe would gladly obtain one day\u0027s peace, but\r\ncannot do so.\u003c/p\u003e\r\n\u003cp\u003e\"Wherefore, if reputation is not to be enjoyed\r\nand wealth is not to be secured, how pitiable it is\r\nthat men should harass their minds and wear out\r\ntheir bodies in such pursuits!\"\u003c/p\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_407\"\u003e[407]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXX.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eOn Swords.\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"ph4\"\u003e[Spurious.]\u003c/p\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eOf\u003c/span\u003e old, Wên Wang of Chao loved sword-play.\r\nSwordsmen thronged his halls, to the number\r\nof three thousand and more. Day and night they\r\nhad bouts before the prince. In the course of a\r\nyear, a hundred or so would be killed or wounded.\r\nYet the prince was never satisfied.\u003c/p\u003e\r\n\u003cp\u003eWithin three years, the State had begun to go to\r\nrack and ruin, and other princes to form designs\r\nupon it. Thereupon the Heir Apparent, Li, became\r\ntroubled in mind; and said to the officers of his\r\nhousehold, \"Whosoever shall persuade the prince to\r\ndo away with these swordsmen, to him I will give\r\na thousand ounces of silver.\"\u003c/p\u003e\r\n\u003cp\u003eTo this his officers replied, \"Chuang Tzŭ is the\r\nman.\"\u003c/p\u003e\r\n\u003cp\u003eThereupon the Heir Apparent sent messengers to\r\nChuang Tzŭ with a thousand ounces of silver, which\r\nhe would not accept, but accompanied the messengers\r\nback to their master.\u003c/p\u003e\r\n\u003cp\u003e\"What does your Highness require of me,\"\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_408\"\u003e[408]\u003c/a\u003e\u003c/span\u003e\r\nasked Chuang Tzŭ, \"that you should bestow upon\r\nme a thousand ounces?\"\u003c/p\u003e\r\n\u003cp\u003e\"I had heard,\" replied the young prince, \"that\r\nyou were a famous Sage, and I ventured to send\r\nthis money as a present to your servants.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMerely a ceremonious phrase.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBut as you would not receive it, what more can I\r\nsay?\"\u003c/p\u003e\r\n\u003cp\u003e\"I understand,\" answered Chuang Tzŭ, \"that\r\nyour Highness would have me cure the prince of\r\nhis peculiar weakness. Now suppose that I do not\r\nsucceed with the prince, and consequently with\r\nyour Highness, the punishment of death is what I\r\nhave to expect. What good would the thousand\r\nounces be to me then?\"\u003c/p\u003e\r\n\u003cp\u003e\"On the other hand, if I succeed with the prince,\r\nand consequently with your Highness, the whole\r\nState of Chao contains nothing I could not have for\r\nthe asking.\"\u003c/p\u003e\r\n\u003cp\u003e\"You must know, however,\" said the young\r\nprince, \"that my father will only receive swordsmen.\"\u003c/p\u003e\r\n\u003cp\u003e\"Well,\" replied Chuang Tzŭ, \"I am a good\r\nswordsman myself.\"\u003c/p\u003e\r\n\u003cp\u003e\"Besides which,\" added the Heir Apparent, \"the\r\nswordsmen he is accustomed to see have all dishevelled\r\nhair hanging over their temples. They\r\nwear slouching caps with coarse tangled tassels,\r\nand short-tailed coats. They glare with their eyes\r\nand talk in a fierce tone. This is what my father\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_409\"\u003e[409]\u003c/a\u003e\u003c/span\u003e\r\nlikes. But if you go to him dressed in your\r\nordinary scholar\u0027s dress, the result is sure to be\r\ndisastrous.\"\u003c/p\u003e\r\n\u003cp\u003e\"I will accustom myself to the dress,\" replied\r\nChuang Tzŭ; and after practising for three days,\r\nhe went again to see the young prince, who accompanied\r\nhim into his father\u0027s presence.\u003c/p\u003e\r\n\u003cp\u003eThe latter drew a sharp sword and awaited\r\nChuang Tzŭ\u0027s approach. But Chuang Tzŭ, when\r\nhe entered the door of the audience chamber, did\r\nnot hurry forward, neither did he prostrate himself\r\nbefore the prince.\u003c/p\u003e\r\n\u003cp\u003e\"What have you to say to me,\" cried the prince,\r\n\"that you have obtained your introduction through\r\nthe Heir Apparent?\"\u003c/p\u003e\r\n\u003cp\u003e\"I have heard,\" replied Chuang Tzŭ, \"that your\r\nHighness loves sword-play. Therefore I have come\r\nto exhibit my skill.\"\u003c/p\u003e\r\n\u003cp\u003e\"What can you do in that line?\" asked the\r\nprince.\u003c/p\u003e\r\n\u003cp\u003e\"Were I to meet an opponent,\" said Chuang\r\nTzŭ, \"at every ten paces, I could go on for a thousand\r\n\u003ci lang=\"zh\"\u003eli\u003c/i\u003e without being stopped.\"\u003c/p\u003e\r\n\u003cp\u003e\"Bravo!\" cried the prince. \"There is not your\r\nmatch in the empire.\"\u003c/p\u003e\r\n\u003cp\u003e\"When I fight,\" continued Chuang Tzŭ, \"I\r\nmake a show of being weak but push a vigorous\r\nattack. The last to start, I am the first to arrive.\r\nI should like your Highness to make trial of me.\"\u003c/p\u003e\r\n\u003cp\u003e\"Rest awhile,\" replied the prince. \"Stay here\r\nand await orders. I will arrange a day for you.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_410\"\u003e[410]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThereupon the prince spent seven days in trying\r\nhis swordsmen. Some sixty of them were either\r\nkilled or wounded, but at length he selected five or\r\nsix and bade them attend in the audience-chamber\r\nwith their swords. He then summoned Chuang\r\nTzŭ and said, \"Now I will see what your swordsmanship\r\nis worth.\"\u003c/p\u003e\r\n\u003cp\u003e\"I have been longing for this,\" replied Chuang\r\nTzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"Does it matter to you,\" asked the prince, \"of\r\nwhat length your weapon may be?\"\u003c/p\u003e\r\n\u003cp\u003e\"Not at all,\" replied Chuang Tzŭ. \"I have\r\nthree swords, of which I will ask your Highness to\r\nchoose one. We will then proceed to the trial.\"\u003c/p\u003e\r\n\u003cp\u003e\"Which are your three swords?\" enquired the\r\nprince.\u003c/p\u003e\r\n\u003cp\u003e\"There is the sword of the Son of Heaven,\" said\r\nChuang Tzŭ, \"the sword of the Princes, and the\r\nsword of the People.\"\u003c/p\u003e\r\n\u003cp\u003e\"What is the sword of the Son of Heaven?\"\r\nasked the prince.\u003c/p\u003e\r\n\u003cp\u003e\"The stone wall of Yen-ch\u0027i is its point,\" replied\r\nChuang Tzŭ.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSome take \"stone wall\" as the name of a place.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The mountains of Ch\u0027i are its edge. Chin and Wei\r\nare its back. Chou and Sung are its hilt. Han and\r\nWei are its sheath. It is enclosed in the four\r\nhordes of barbarians, wrapped in the four seasons,\r\nsurrounded by the great ocean. It is made of the\r\nfive elements. It is the arbiter of punishment and\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_411\"\u003e[411]\u003c/a\u003e\u003c/span\u003e\r\nreward. It operates under the influence of the Yin\r\nand the Yang. In spring and summer it is at rest.\r\nIn autumn and winter it moves abroad. Push it,\r\nit does not advance. Raise it, it does not go up.\r\nLower it, it does not go down. Whirl it around,\r\nit does not change position. Above, it cleaves the\r\nfloating clouds; below, it cuts through the density\r\nof earth. One flash of this blade, and the princes\r\nof the empire submit. Such is the sword of the Son\r\nof Heaven.\"\u003c/p\u003e\r\n\u003cp\u003eAt this the prince seemed absorbed in his reflections.\r\nThen he enquired, saying, \"And what is\r\nthe sword of the Princes?\"\u003c/p\u003e\r\n\u003cp\u003e\"The Wise and brave,\" replied Chuang Tzŭ,\r\n\"are its point. The incorruptible are its edge.\r\nThe virtuous are its back. The loyal are its hilt.\r\nThe heroic are its sheath. You may push this\r\nsword too, it will not advance. Raise it, it will not\r\ngo up. Lower it, it will not go down. Whirl it\r\naround, it will not change position. Above, it\r\nmodels itself upon the round heaven, in order to\r\nkeep in harmony with the sun, moon, and stars.\r\nBelow, it models itself upon the square earth, in\r\norder to keep in harmony with the four seasons.\r\nIt adapts itself to the wishes of the people, in\r\norder to diffuse peace on all sides. One flash\r\nof this blade is like a roaring clap of thunder.\r\nBetween the boundaries of the State there is\r\nnot left one but who yields and obeys the\r\ncommand of his prince. Such is the sword of the\r\nPrinces.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_412\"\u003e[412]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"And the sword of the People?\" enquired the\r\nprince.\u003c/p\u003e\r\n\u003cp\u003e\"The sword of the People,\" replied Chuang Tzŭ,\r\n\"has dishevelled hair hanging over its temples. It\r\nwears a slouching cap with coarse tangled tassel,\r\nand a short-tailed coat. It glares with its eyes and\r\ntalks in a fierce tone. When it engages in conflict,\r\nabove, it cuts off head and neck; below, it smites\r\nliver and lungs. Such is the sword of the People.\r\nIt is like a game-cock. One day, its life is cut\r\nshort, and it is of no more use to the State.\u003c/p\u003e\r\n\u003cp\u003e\"Now you, great prince, wield sovereign power,\r\nand yet you devote yourself to this sword of the\r\nPeople. I am truly ashamed of it.\"\u003c/p\u003e\r\n\u003cp\u003eThereupon the prince drew Chuang Tzŭ up on to\r\nthe dais, and the attendants served food, the king\r\nthree times assisting with his own hand.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe prince each time received the dish from the\r\nattendants, handed it to Chuang Tzŭ, and then\r\nwalked \u003cem\u003eround\u003c/em\u003e to his own seat again.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Be seated, great prince,\" said Chuang Tzŭ,\r\n\"and compose your mind. I have said all I have\r\nto say on swords.\"\u003c/p\u003e\r\n\u003cp\u003eAfter this the prince did not quit his palace for\r\nthree months, while the swordsmen, submitting to\r\nthe new order of things, died in their own homes.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOne commentator says \"killed themselves in their\r\nown dwellings.\" But if so, Chuang Tzŭ\u0027s influence\r\nwas of small practical value as far as the swordsmen\r\nwere concerned. They might as well have continued\r\ntheir profession of arms.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_413\"\u003e[413]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXXI.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eThe Old Fisherman.\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"ph4\"\u003e[Spurious.]\u003c/p\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eConfucius\u003c/span\u003e, travelling in the Black Forest,\r\nrested awhile at Apricot Altar. His disciples\r\nsat down to their books, and he himself played\r\nupon the lute and sang.\u003c/p\u003e\r\n\u003cp\u003eHalf way through the song, an old fisherman\r\nstepped out of a boat and advanced towards them.\r\nHis beard and eyebrows were snowy white. His\r\nhair hung loose, and he flapped his long sleeves as\r\nhe walked over the foreshore. Reaching firm\r\nground, he stood still, and with left hand on his\r\nknee and right hand to his ear, listened.\u003c/p\u003e\r\n\u003cp\u003eWhen the song was finished, he beckoned to Tzŭ\r\nKung and Tzŭ Lu, both of whom went to him.\r\nThen pointing with his finger, he enquired, saying,\r\n\"What is that man doing here?\"\u003c/p\u003e\r\n\u003cp\u003e\"He is the Sage of Lu,\" replied Tzŭ Lu.\u003c/p\u003e\r\n\u003cp\u003e\"Of what clan?\" asked the old man.\u003c/p\u003e\r\n\u003cp\u003e\"Of the K\u0027ung family,\" replied Tzŭ Lu.\u003c/p\u003e\r\n\u003cp\u003e\"And what is his occupation?\" said the old\r\nman.\u003c/p\u003e\r\n\u003cp\u003e\"He devotes himself,\" replied Tzŭ Lu, \"to\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_414\"\u003e[414]\u003c/a\u003e\u003c/span\u003e\r\nloyalty and truth. He practises charity and duty\r\ntowards his neighbour. He regulates ceremonies and\r\nmusic. He distinguishes the relationships of man.\r\nHe is loyal to his prince above, a reformer of the\r\nmasses below. Thus he will be of great service to\r\nthe whole empire. Such is his occupation.\"\u003c/p\u003e\r\n\u003cp\u003e\"Is he a ruler of a State?\" asked the old man.\u003c/p\u003e\r\n\u003cp\u003e\"He is not,\" said Tzŭ Kung.\u003c/p\u003e\r\n\u003cp\u003e\"A minister?\" said the old man.\u003c/p\u003e\r\n\u003cp\u003e\"No,\" said Tzŭ Kung.\u003c/p\u003e\r\n\u003cp\u003eThen the old man laughed and walked away,\r\nsaying, \"Charity is charity, yet I fear he will not\r\nescape the wear of mind and tear of body which\r\nimperil the original purity of man. How far,\r\nalas, has he wandered from the true path!\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFrom \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eTzŭ Kung went back and told Confucius, who,\r\nlaying aside his lute, arose and said, \"This man is\r\na Sage!\"\u003c/p\u003e\r\n\u003cp\u003eThereupon he followed the old man down the\r\nshore, catching him up just as he was drawing in\r\nhis boat with his staff. Perceiving Confucius, the\r\nold man turned round to receive him, at which Confucius\r\nstepped back and prostrated himself twice\r\nbefore advancing.\u003c/p\u003e\r\n\u003cp\u003e\"What do you want, Sir?\" asked the fisherman.\u003c/p\u003e\r\n\u003cp\u003e\"Just now, venerable Sir,\" replied Confucius,\r\n\"you left without finishing your remarks. In my\r\nstupidity I cannot make out what you mean.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_415\"\u003e[415]\u003c/a\u003e\u003c/span\u003e\r\nTherefore I have come in the humble hope of\r\nhearing any words with which you may deign to\r\nhelp me.\"\u003c/p\u003e\r\n\u003cp\u003e\"Well,\" said the old man, \"you are certainly\r\nanxious to learn.\"\u003c/p\u003e\r\n\u003cp\u003eAt this Confucius prostrated himself twice, and\r\nwhen he got up said, \"Yes, I have been a student\r\nfrom my youth upwards until now, the sixty-ninth\r\nyear of my age. Yet I have never heard the true\r\ndoctrine, which I am now ready to receive without\r\nbias.\"\u003c/p\u003e\r\n\u003cp\u003e\"Like species follow like,\" answered the old man.\r\n\"Like sounds respond to like.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee p. \u003ca href=\"#Page_283\" class=\"pginternal\"\u003e283\u003c/a\u003e, and the experiment of the two lutes,\r\np. \u003ca href=\"#Page_319\" class=\"pginternal\"\u003e319\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThis is a law of nature. I will now with your leave\r\napply what I know to what you occupy yourself\r\nwith,—the affairs of men.\u003c/p\u003e\r\n\u003cp\u003e\"The Son of Heaven, the princes, the ministers,\r\nand the people,—if these four fulfil their proper\r\nfunctions, the result is good government. If they\r\nquit their proper places, the result is unutterable\r\nconfusion. When the officials mind their duties\r\nand the people their business, neither is injured by\r\nthe other.\u003c/p\u003e\r\n\u003cp\u003e\"Barren land, leaky roofs, want of food and\r\nclothing, inability to meet taxation, quarrels of\r\nwives and concubines, no precedence between young\r\nand old,—such are the sorrows of the people.\u003c/p\u003e\r\n\u003cp\u003e\"Capacity unequal to one\u0027s duties, and inability\r\nto carry on routine work, absence of clean-handed\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_416\"\u003e[416]\u003c/a\u003e\u003c/span\u003eness,\r\nand carelessness among subordinates, lack of\r\ndistinction and want of preferment,—such are the\r\nsorrows of ministers.\u003c/p\u003e\r\n\u003cp\u003e\"The Court without loyal ministers and the\r\nState in rebellion, the artisan unskilful and the\r\ntribute unsatisfactory, the periodical levées unattended\r\nand the Son of Heaven displeased,—such\r\nare the sorrows of the princes.\u003c/p\u003e\r\n\u003cp\u003e\"The two great principles of nature working\r\ninharmoniously, heat and cold coming at irregular\r\nseasons so that men and things suffer, the princes\r\nrebellious and fighting among themselves so that\r\nthe people perish, music and ceremonies ill regulated,\r\nwealth dissipated, the relationships of man\r\ndisregarded, the masses sunk in immorality,—such\r\nare the sorrows which fall to the share of the Son\r\nof Heaven.\u003c/p\u003e\r\n\u003cp\u003e\"But now you, Sir, occupying neither the more\r\nexalted position of ruler nor performing the subordinate\r\nfunctions of minister, nevertheless take upon\r\nyourself to regulate music and ceremonies and to\r\ndistinguish the relationships of man, in order to\r\nreform the masses. Are you not travelling out of\r\nyour own sphere?\u003c/p\u003e\r\n\u003cp\u003e\"Further, men have eight blemishes, and there\r\nare four things which obstruct business. These\r\nshould be investigated.\u003c/p\u003e\r\n\u003cp\u003e\"Meddling with matters which do not matter to\r\nyou, is prying.\u003c/p\u003e\r\n\u003cp\u003e\"To push one\u0027s way in, regardless of neglect, is\r\nto be forward.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_417\"\u003e[417]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"To adapt one\u0027s thoughts and arrange one\u0027s\r\nwords, is sycophancy.\u003c/p\u003e\r\n\u003cp\u003e\"To applaud a person, right or wrong, is\r\nflattery.\u003c/p\u003e\r\n\u003cp\u003e\"To love speaking evil of others, is slander.\u003c/p\u003e\r\n\u003cp\u003e\"To sever friendships and break ties, is mischievousness.\u003c/p\u003e\r\n\u003cp\u003e\"To praise people falsely with a view to injure\r\nthem, is malice.\u003c/p\u003e\r\n\u003cp\u003e\"To give ready assent with a view to worm out\r\nthe wishes of others, good and bad alike, is to be a\r\nhypocrite.\u003c/p\u003e\r\n\u003cp\u003e\"These eight blemishes cause a man to throw\r\nothers into confusion and bring injury upon himself.\r\nThe superior man will not have him for a\r\nfriend; the enlightened prince will not employ him\r\nas his minister.\u003c/p\u003e\r\n\u003cp\u003e\"To love the conduct of great affairs, and to introduce\r\nchange into established order with a view\r\nto gain reputation,—this is ambition.\u003c/p\u003e\r\n\u003cp\u003e\"To strive to get all into one\u0027s own hands, and to\r\nusurp what should be at the disposal of others,—this\r\nis greed.\u003c/p\u003e\r\n\u003cp\u003e\"To know one\u0027s faults but not to correct them, to\r\nreceive admonition but only to plunge deeper,—this\r\nis obstinacy.\u003c/p\u003e\r\n\u003cp\u003e\"To suffer those who are like oneself, but as for\r\nthose unlike not to credit them with the virtues\r\nthey really possess,—this is bigotry.\u003c/p\u003e\r\n\u003cp\u003e\"Such are the four things which obstruct business.\r\nAnd only he who can put aside the above\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_418\"\u003e[418]\u003c/a\u003e\u003c/span\u003e\r\neight and abstain from the above four is fit for\r\ninstruction.\"\u003c/p\u003e\r\n\u003cp\u003eAt this Confucius heaved a sigh of distress.\r\nThen having twice prostrated himself, he arose and\r\nsaid, \"Twice was I driven from Lu. I was tabooed\r\nin Wei. My tree was cut down in Sung. I was\r\nsurrounded by the Ch\u0027êns and the Ts\u0027ais. I know\r\nnot what my fault is that I should have suffered\r\nthese four persecutions.\"\u003c/p\u003e\r\n\u003cp\u003e\"Dear me!\" said the old man in a vexed tone,\r\n\"How slow of perception you are.\u003c/p\u003e\r\n\u003cp\u003e\"There was once a man who was so afraid of his\r\nshadow and so disliked his own footsteps that he\r\ndetermined to run away from them. But the oftener\r\nhe raised his feet the more footsteps he made, and\r\nthough he ran very hard his shadow never left\r\nhim. From this he inferred that he went too\r\nslowly, and ran as hard as he could without resting,\r\nthe consequence being that his strength broke\r\ndown and he died. He was not aware that by\r\ngoing into the shade he would have got rid of his\r\nshadow, and that by keeping still he would have\r\nput an end to his footsteps. Fool that he was!\u003c/p\u003e\r\n\u003cp\u003e\"Now you occupy yourself with charity and\r\nduty to one\u0027s neighbour. You examine into the distinction\r\nof like and unlike, the changes of motion\r\nand rest, the canons of giving and receiving, the\r\nemotions of love and hate, and the restraint of joy\r\nand anger. Yet you cannot avoid the calamities\r\nyou speak of.\u003c/p\u003e\r\n\u003cp\u003e\"Reverently care for your body. Carefully pre\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_419\"\u003e[419]\u003c/a\u003e\u003c/span\u003eserve\r\nyour natural purity. Leave externals to\r\nothers. Then you will not be involved. But as it\r\nis, instead of improving yourself you are trying to\r\nimprove other people. Surely this is dealing with\r\nthe external.\"\u003c/p\u003e\r\n\u003cp\u003e\"Then may I enquire,\" said Confucius in a tone\r\nof distress, \"what is the original purity?\"\u003c/p\u003e\r\n\u003cp\u003e\"Our original purity,\" replied the fisherman, \"is\r\nthe perfection of truth unalloyed. Without this,\r\nwe cannot influence others. Hence, those who\r\nweep to order, though they mourn, do not grieve.\r\nThose who assume anger, though violent, do not\r\ninspire awe. Those who affect friendship, though\r\nthey smile, are not in unison.\"\u003c/p\u003e\r\n\u003cp\u003e\"Real mourning grieves in silence. Real anger\r\nawes without expression. Real friendship is unison\r\nwithout the aid of smiles. Our emotions are\r\ndependent upon the original purity within; and\r\naccordingly we hold the latter in esteem.\u003c/p\u003e\r\n\u003cp\u003e\"If applied to human affairs, then in serving our\r\nparents we are filial, in serving our prince we are\r\nloyal, in the banquet hour we are merry, in the\r\nhour of mourning we are sad.\u003c/p\u003e\r\n\u003cp\u003e\"The object of loyalty is successful service; of\r\na banquet, mirth; of mourning, grief; of serving\r\nparents, gratifying their wishes. If the service is\r\naccomplished, it matters not that no trace remain.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn the way of kudos to the accomplisher.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIf parents be gratified, it matters not how. If a\r\nbanquet results in mirth, the accessories are of no\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_420\"\u003e[420]\u003c/a\u003e\u003c/span\u003e\r\nimportance. If there be real grief in mourning, it\r\nmatters not what ceremonies may be employed.\u003c/p\u003e\r\n\u003cp\u003e\"Ceremonial is the invention of man. Our\r\noriginal purity is given to us from God. It is as\r\nit is, and cannot be changed. Wherefore the true\r\nSage models himself upon God, and holds his\r\noriginal purity in esteem. He is independent of\r\nhuman exigencies. Fools, however, reverse this.\r\nThey cannot model themselves upon God, and have\r\nto fall back on man. They do not hold original\r\npurity in esteem. Consequently they are ever\r\nsuffering the vicissitudes of mortality, and never\r\nreaching the goal. Alas! you, Sir, were early\r\nsteeped in deceit, and are late in hearing the great\r\ndoctrine.\"\u003c/p\u003e\r\n\u003cp\u003eConfucius, having again prostrated himself twice,\r\narose and said,\u003c/p\u003e\r\n\u003cp\u003e\"It has been a godsend to meet you, Sir, to-day.\r\nPray allow me to follow you as your servant, that\r\nI may benefit by your teaching. I venture to ask\r\nwhere you live that I may enter upon my duties\r\nand learn the great doctrine.\"\u003c/p\u003e\r\n\u003cp\u003e\"I have heard,\" replied the old man, \"that if a\r\nman is a fit companion, one may travel with him\r\ninto the uttermost depths of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. But that if he\r\nis not a fit companion, and does not know \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\r\none must avoid his company, that no harm may\r\nbefall. Excuse me, I must leave you.\" Thereupon\r\nhe pushed off his boat, and disappeared among the\r\nreeds.\u003c/p\u003e\r\n\u003cp\u003e\"Yen Yüan then brought up the chariot, and\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_421\"\u003e[421]\u003c/a\u003e\u003c/span\u003e\r\nTzŭ Lu offered the hand-cord to Confucius. But\r\nthe latter paid no attention. He waited until the\r\nripples on the water had smoothed down and the\r\nsound of the punt-pole had died away, before he\r\nventured to get up.\u003c/p\u003e\r\n\u003cp\u003eTzŭ Lu, who was at the side of the chariot, enquired\r\nsaying, \"Master, I have been in your service\r\nnow for a long time, yet never did I see you treat\r\nany man like this. In the presence of a ruler of\r\nten thousand or a thousand chariots, I have never\r\nseen you treated other than with great respect,\r\nwhile you yourself would wear a haughty air. Yet\r\nbefore this old fisherman, leaning on his punt-pole,\r\nyou cringe and bow and prostrate yourself twice\r\nbefore answering. Is not this too much? The\r\ndisciples do not know what to make of it. Why\r\nthis behaviour to an old fisherman?\"\u003c/p\u003e\r\n\u003cp\u003e\"Yu!\" cried Confucius, resting on the bar of\r\nthe chariot; \"it is difficult to make anything of\r\nyou. You have long studied ceremonies and duty\r\nto your neighbour, yet you have not succeeded in\r\ngetting rid of the old evil nature. Come here, and\r\nI will tell you.\u003c/p\u003e\r\n\u003cp\u003e\"To meet an elder without respect is want of\r\nceremony. To see a Sage and not to honour him,\r\nis not to be in charity with man. Unless you are\r\nin charity with man, you cannot humble yourself\r\nbefore a fellow-creature. And unless you can\r\nhonestly do this, you can never attain to that state\r\nof original purity; but the body will constantly\r\nsuffer. Alas! there is no greater evil than not to\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_422\"\u003e[422]\u003c/a\u003e\u003c/span\u003e\r\nbe in charity with man. Yet in such a plight,\r\nO Yu, are you.\u003c/p\u003e\r\n\u003cp\u003e\"Further. \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is the source of all creation.\r\nMen have it, and live. They lose it, and die.\r\nAffairs in antagonism thereto, fail; in accordance\r\ntherewith, succeed. Therefore, wherever \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\nabides, there is the reverence of the true Sage.\r\nAnd as this old fisherman may be said to possess\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, could I venture not to respect him?\"\u003c/p\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_423\"\u003e[423]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXXII.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eLieh Tzŭ.\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eArgument\u003c/i\u003e:—Outward manifestation of inward grace—Its dangers—Self-esteem—Its\r\nerrors—Inscrutability of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e—Artificiality of Confucius—Tests\r\nof virtue—Chuang Tzŭ declines office—His death.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eWhen\u003c/span\u003e Lieh Tzŭ\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eLieh Yü K\u0027ou, a name well known in connection\r\nwith \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. But it is extremely doubtful if such a\r\nman ever lived. His record is not given by the\r\nhistorian Ssŭ-ma Ch\u0027ien, and he may well have\r\nbeen no more than an allegorical personage created\r\nby Chuang Tzŭ for purposes of illustration. It was\r\nhowever thought necessary under the Han dynasty\r\nto supply his \"Works\"; and the treatise thus provided\r\nstill passes under his name, though generally\r\nregarded as a forgery. See pp. \u003ca href=\"#Page_4\" class=\"pginternal\"\u003e4\u003c/a\u003e, \u003ca href=\"#Page_5\" class=\"pginternal\"\u003e5\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ewent to Ch\u0027i, half way there he turned round\r\nand came back. Falling in with Poh Hun Wu\r\nJen, the latter said, \"How is it you are so soon\r\nback again?\"\u003c/p\u003e\r\n\u003cp\u003e\"I was afraid,\" replied Lieh Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"Afraid of what?\" asked Poh Hun Wu Jen.\u003c/p\u003e\r\n\u003cp\u003e\"Out of ten restaurants at which I ate,\" said\r\nLieh Tzŭ, \"five would take no payment.\"\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_424\"\u003e[424]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"And what is there to be afraid of in that?\"\r\nenquired Poh Hun Wu Jen.\u003c/p\u003e\r\n\u003cp\u003e\"The truth within not being duly assimilated,\"\r\nreplied Lieh Tzŭ, \"a certain brightness is visible\r\nexternally. And to conquer men\u0027s hearts by force\r\nof the external is to induce in oneself a disregard\r\nfor authority and age which is the precursor of\r\ntrouble.\u003c/p\u003e\r\n\u003cp\u003e\"A restaurant keeper is one who lives by retailing\r\nsoup. When his returns are counted up, his\r\nprofit is but small, and his influence is next to\r\nnothing. But if such a man could act thus, how\r\nmuch more the ruler of a large State? His bodily\r\npowers worn out in the duties of his position, his\r\nmental powers exhausted by details of administration,\r\nhe would entrust me with the government\r\nand stimulate me by reward. That is what I was\r\nafraid of.\"\u003c/p\u003e\r\n\u003cp\u003e\"Your inner lights are good,\" replied Poh Hun\r\nWu Jen; \"but if you remain stationary at this\r\npoint, the world will still gather around you.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eContrary to \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eShortly afterwards Poh Hun Wu Jen went to\r\nvisit Lieh Tzŭ, and lo! his court-yard was filled\r\nwith boots.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf the visitors come to hear him. These were left\r\noutside the door, in accordance with an ancient\r\ncustom mentioned in the \u003ccite\u003eBook of Rites\u003c/cite\u003e. See p. \u003ca href=\"#Page_368\" class=\"pginternal\"\u003e368\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ePoh Hun Wu Jen stood there awhile, facing the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_425\"\u003e[425]\u003c/a\u003e\u003c/span\u003e\r\nnorth, his cheek all wrinkled by resting it on his\r\nstaff. Then, without a word, he departed.\u003c/p\u003e\r\n\u003cp\u003eUpon this being announced to Lieh Tzŭ,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBy the servant whose duty it was to receive guests.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehe seized his shoes and ran out barefoot.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn his hurry.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhen he reached the outer gate, he called aloud,\r\n\"Master! now that you have come, will you not\r\ngive me medicine?\"\u003c/p\u003e\r\n\u003cp\u003e\"It is all over!\" cried Poh Hun Wu Jen. \"I\r\ntold you that the world would gather around you.\r\nIt is not that you can make people gather around\r\nyou. You cannot prevent them from doing so.\r\nOf what use would my instruction be? Exerting\r\ninfluence thus unduly over others, you are by them\r\ninfluenced in turn. You disturb your natural constitution,\r\nand are of no further account.\u003c/p\u003e\r\n\u003cdiv class=\"poetry-container\"\u003e\u003cdiv class=\"poetry\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse indent10\"\u003eNone of your companions\u003c/div\u003e\r\n\u003cdiv class=\"verse indent10\"\u003eWarn you of this.\u003c/div\u003e\r\n\u003cdiv class=\"verse indent10\"\u003eTheir paltry talk\u003c/div\u003e\r\n\u003cdiv class=\"verse indent10\"\u003eIs but poison to a man.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eThey are not awake, not alive to the situation.\u003c/div\u003e\r\n\u003cdiv class=\"verse indent4\"\u003eHow should one of these help you?\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn the original, these lines rhyme.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"The shrewd grow weary, the wise grieve.\r\nThose who are without abilities have no ambitions.\r\nWith full bellies they roam happily about, like\r\ndrifting boats, not caring whither they are bound.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eThere was a man of the Chêng State, named\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_426\"\u003e[426]\u003c/a\u003e\u003c/span\u003e\r\nHuan. He pursued his studies at a place called\r\nCh\u0027iu-shih. After three years only, he had graduated\r\nas a Confucianist; and like a river which\r\nfertilises its banks to a distance of nine \u003ci lang=\"zh\"\u003eli\u003c/i\u003e, so did\r\nhis good influence reach into three families.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHis father\u0027s, his mother\u0027s, and his wife\u0027s.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe caused his younger brother to graduate as a\r\nMihist. But inasmuch as in the question of Confucianism\r\n\u003cem\u003eversus\u003c/em\u003e Mihism,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe philosophy of Mih Tzŭ, who taught the doctrine\r\nof universal love, etc. See pp. \u003ca href=\"#Page_17\" class=\"pginternal\"\u003e17\u003c/a\u003e, \u003ca href=\"#Page_440\" class=\"pginternal\"\u003e440\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethe father took the side of the Mihist, at the end of\r\nten years Huan committed suicide.\u003c/p\u003e\r\n\u003cp\u003eThen the father dreamed that Huan appeared to\r\nhim and said, \"It was I who caused your son to\r\nbecome a Mihist. Why give all the credit to him\r\nwho is but as the fruit of an autumn pine?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eVarious interpretations of this simile are given:\r\nnone satisfactory. \u003ci\u003eE.g.\u003c/i\u003e (1) Like a dry cone. (2)\r\nWhich another has planted and reared.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eVerily God does not reward man for what he\r\ndoes, but for what he is.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eI.e.\u003c/i\u003e for the natural, not for the artificial.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd it was in this sense that the younger brother\r\nwas caused to become a Mihist.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eHe was naturally so inclined.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhereas a man who should regard his distinctive\r\nabilities as of his own making, without reference to\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_427\"\u003e[427]\u003c/a\u003e\u003c/span\u003e\r\nhis parents, would be like the man of Ch\u0027i who\r\ndug a well and then wanted to keep others away\r\nfrom it.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eForgetting that God put the spring there in the first\r\ninstance.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHence the saying that the men of to-day are all\r\nHuans.\u003c/p\u003e\r\n\u003cp\u003eWherefore it follows that men of true virtue are\r\nunconscious of its possession. How much more\r\nthen the man of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e? This is what the ancients\r\ncalled escaping the vengeance of God.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich would be incurred by aping his goodness.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe true Sage rests in that which gives rest, and\r\nnot in that which does not give rest. The world\r\nrests in that which does not give rest, and not in\r\nthat which does give rest.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe natural and the artificial.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eChuang Tzŭ said, \"To know \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is easy. The\r\ndifficulty lies in the elimination of speech. To know\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e without speech appertains to the natural. To\r\nknow \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e with speech appertains to the artificial.\r\nThe men of old were natural, not artificial.\u003c/p\u003e\r\n\u003cp\u003e\"Chu P\u0027ing Man spent a large patrimony in\r\nlearning under Chih Li I how to kill dragons.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo acquire \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. There is no record of the persons\r\nmentioned.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBy the end of three years he was perfect, but there\r\nwas no direction in which he could show his skill.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e cannot be put into practice.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_428\"\u003e[428]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"The true Sage regards certainties as uncertainties;\r\ntherefore he is never up in arms.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn a state of mental disturbance.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eMen in general regard uncertainties as certainties;\r\ntherefore they are constantly up in arms. To\r\naccustom oneself to arms causes one to fly to arms\r\non every provocation; and to trust to arms is to\r\nperish.\"\u003c/p\u003e\r\n\u003cp\u003e\"The intelligence of the mean man does not rise\r\nbeyond bribes and letters of recommendation. His\r\nmind is be-clouded with trivialities. Yet he would\r\npenetrate the mystery of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e and of creation, and\r\nrise to participation in the \u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e. The result is\r\nthat he is confounded by time and space; and that\r\ntrammelled by objective existences, he fails to reach\r\napprehension of that age before anything was.\u003c/p\u003e\r\n\u003cp\u003e\"But the perfect man,—he carries his mind back\r\nto the period before the beginning. Content to\r\nrest in the oblivion of nowhere, passing away like\r\nflowing water, he is merged in the clear depths of\r\nthe infinite.\u003c/p\u003e\r\n\u003cp\u003e\"Alas! man\u0027s knowledge reaches to the hair on\r\na hair, but not to eternal peace.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eA man of the Sung State, named Ts\u0027ao Shang,\r\nacted as political agent for the prince of Sung at\r\nthe court of the Ch\u0027in State. When he went\r\nthither, he had a few carriages; but the prince of\r\nCh\u0027in was so pleased with him that he added one\r\nhundred more.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_429\"\u003e[429]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eOn his return to Sung, he visited Chuang Tzŭ\r\nand said, \"As for living in poverty in a dirty\r\nhovel, earning a scanty subsistence by making\r\nsandals, with shrivelled face and yellow ears,—this\r\nI could not do. Interviewing a powerful ruler,\r\nwith a retinue of a hundred carriages,—that is my\r\nforte.\"\u003c/p\u003e\r\n\u003cp\u003e\"When the prince of Ch\u0027in is sick,\" replied\r\nChuang Tzŭ, \"and he summons his physician to\r\nopen a boil or cleanse an ulcer, the latter gets one\r\ncarriage. The man who licks his piles gets five.\r\nThe more degrading the work, the greater the\r\nnumber of carriages given. You, Sir, must have\r\nbeen attending to his piles to get so many carriages.\r\nBegone with you!\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\"Not,\" says Lin Hsi Chung, \"from the pen of\r\nChuang Tzŭ.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eDuke Ai of Lu asked Yen Ho, saying, \"Were I\r\nto make Confucius a pillar of my realm, would the\r\nState be profited thereby?\"\u003c/p\u003e\r\n\u003cp\u003e\"It would be most perilous!\" replied Yen Ho.\r\n\"Confucius is a man of outward show and of\r\nspecious words. He mistakes the branch for the\r\nroot.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAccessories for fundamentals.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe seeks to impress the people by an overbearing\r\ndemeanour, the hollowness of which he does not\r\nperceive. If he suits you, and you entrust him\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_430\"\u003e[430]\u003c/a\u003e\u003c/span\u003e\r\nwith the welfare of the State, it will only be by\r\nmistake that he will succeed.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis passage is variously interpreted.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"To cause the people to leave the true and study\r\nthe false does not so much affect the people of\r\nto-day as those of coming generations. Wherefore\r\nit is better not to have Confucius.\u003c/p\u003e\r\n\u003cp\u003e\"The difficulty of governing lies in the inability\r\nto practise self-effacement. Man does not govern\r\nas God does.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eRegardless of self.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Merchants and traders are altogether out of\r\nthe pale.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOr if chance ever brings them within it, their rights\r\nare never freely admitted.\u003c/p\u003e\r\n\u003cp\u003e\"External punishments are inflicted by metal\r\nand wood. Internal punishments are inflicted by\r\nanxiety and remorse. Fools who incur external\r\npunishment are treated with metal or wood.\r\nThose who incur internal punishment are devoured\r\nby the conflict of emotions. It is only the pure\r\nand perfect man who can succeed in avoiding\r\nboth.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eConfucius said, \"The heart of man is more dangerous\r\nthan mountains and rivers, more difficult to\r\nunderstand than Heaven itself. Heaven has its\r\nperiods of spring, summer, autumn, winter, day\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_431\"\u003e[431]\u003c/a\u003e\u003c/span\u003etime\r\nand night. Man has an impenetrable exterior,\r\nand his motives are inscrutable. Thus some men\r\nappear to be retiring when they are really forward.\r\nOthers have abilities, yet appear to be worthless.\r\nOthers are compliant, yet gain their ends. Others\r\ntake a firm stand, yet yield the point. Others go\r\nslow, yet advance quickly.\u003c/p\u003e\r\n\u003cp\u003e\"Those who fly to duty towards their neighbour\r\nas though thirsting after it, drop it as though\r\nsomething hot. Thus the loyalty of the superior\r\nman is tested by employing him at a distance, his\r\nrespectfulness by employing him near at hand.\r\nHis ability, by troublesome missions. His knowledge,\r\nby unexpected questions. His trustworthiness,\r\nby specification of time limits. His integrity\r\nby entrusting him with money. His fidelity, by\r\ndangerous tasks. His decorum, by filling him\r\nwith wine. His morality, by placing him in disreputable\r\nsurroundings. Under the application of\r\nthese nine tests, the inferior man stands revealed.\u003c/p\u003e\r\n\u003cp\u003e\"Chêng K\u0027ao Fu, on receiving his first appointment,\r\nbowed his head. On receiving his second\r\nappointment, he hunched his back. On receiving\r\nhis third appointment, he fell upon his face, walking\r\naway at the side of the path.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eInstead of in the middle as any blustering braggart\r\nwould have done.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWho would not try to be like him?\u003c/p\u003e\r\n\u003cp\u003e\"Yet ordinary men, on their first appointment,\r\nbecome self-important. On their second, they give\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_432\"\u003e[432]\u003c/a\u003e\u003c/span\u003e\r\nthemselves airs in their chariots. On their third,\r\nthey call their own fathers by their personal names.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs we should say, \"by their Christian names.\"\r\nThe term \"fathers\" includes uncles.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eWhich of them can be compared with Hsü Yu of\r\nold?\u003c/p\u003e\r\n\u003cp\u003e\"There is nothing more fatal than intentional\r\nvirtue, when the mind looks outwards.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSpontaneity is the essence of real virtue.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eFor by thus looking outwards, the power of introspection\r\nis destroyed.\u003c/p\u003e\r\n\u003cp\u003e\"There are five sources of injury to virtue.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eEyes, nose, mouth, ears, and thought.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eOf these, that which aims at virtue is the chief.\r\nWhat is it to aim at virtue? Why a man who\r\naims at virtue practises what he approves and\r\ncondemns what he does not practise.\u003c/p\u003e\r\n\u003cdiv class=\"poetry-container\"\u003e\u003cdiv class=\"poetry\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eCompounds for sins he feels inclined to\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eBy damning those he has no mind to.\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\u003cp\u003e\"There are eight causes of failure, three certain\r\nelements of success. There are six sources of\r\nstrength and weakness.\u003c/p\u003e\r\n\u003cp\u003e\"Beauty, a long beard, size, height, robustness,\r\ngrace, courage, daring,—these eight, in which men\r\nsurpass their fellows, are therefore passports to\r\nfailure.\u003c/p\u003e\r\n\u003cp\u003e\"Modesty, compliance, humility,—these three\r\nare sure roads to success.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_433\"\u003e[433]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\"Wisdom manifests itself in the external.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhereby the internal suffers.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eCourage makes itself many enemies. Charity and\r\nduty towards one\u0027s neighbour incur many reproaches.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThree sources of weakness.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"To him who can penetrate the mystery of life,\r\nall things are revealed. He who can estimate\r\nwisdom at its true value,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003ci\u003eSc.\u003c/i\u003e at nothing.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eis wise. He who comprehends the Greater Destiny,\r\nbecomes himself part of it.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOf the great scheme of the universe, seen and\r\nunseen.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe who comprehends the Lesser Destiny, resigns\r\nhimself to the inevitable.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eReferring to life as ordinarily regarded by mortals.\r\nThree sources of strength.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eA man who had been to see the prince of Sung\r\nand had been presented with ten chariots, was\r\nputting on airs in the presence of Chuang Tzŭ.\u003c/p\u003e\r\n\u003cp\u003e\"At Ho-Shang,\" said the latter, \"there was a\r\npoor man who supported his family by plaiting\r\nrushes. One day his son dived into the river and\r\ngot a pearl worth a thousand ounces of silver.\r\nThe father bade him fetch a stone and smash it to\r\npieces, explaining that he could only have got such\r\na pearl very deep down from under the nose of the\r\ndragon, which must have been asleep. And he\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_434\"\u003e[434]\u003c/a\u003e\u003c/span\u003e\r\nsaid he was afraid that when the dragon waked,\r\nthe boy would have a poor chance.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIf found with it in his possession.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"Now the State of Sung is deeper than a deep\r\nriver, and the prince of Sung is fiercer than a\r\ndragon. To get these chariots, you must have\r\ncaught him asleep. And when he wakes, you will\r\nbe ground to powder.\"\u003c/p\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eSome prince having invited Chuang Tzŭ to enter\r\nhis service, Chuang Tzŭ said in reply to the envoy,\r\n\"Sir, have you ever noticed a sacrificial ox? It is\r\nbedecked with ribbons and fares sumptuously. But\r\nwhen it comes to be slaughtered for the temple,\r\nwould it not gladly exchange places with some\r\nneglected calf?\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eQuoted, with variants, by the historian Ssŭ-ma\r\nCh\u0027ien, in his biographical notice of Chuang Tzŭ.\r\nSee \u003ccite\u003eIntroduction\u003c/cite\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003chr class=\"tb\"\u003e\r\n\u003cp\u003eWhen Chuang Tzŭ was about to die, his disciples\r\nexpressed a wish to give him a splendid\r\nfuneral. But Chuang Tzŭ said, \"With Heaven\r\nand Earth for my coffin and shell; with the sun,\r\nmoon, and stars as my burial regalia; and with all\r\ncreation to escort me to the grave,—are not my\r\nfuneral paraphernalia ready to hand?\"\u003c/p\u003e\r\n\u003cdiv class=\"poetry-container\"\u003e\u003cdiv class=\"poetry\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eAnd had he not high honour?—\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eThe hillside for his pall;\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eTo lie in state while angels wait\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eWith stars for tapers tall;\u003c/div\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_435\"\u003e[435]\u003c/a\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eAnd the dark rock pines like nodding plumes\u003c/div\u003e\r\n\u003cdiv class=\"verse indent6\"\u003eAbove his bier to wave,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eAnd God\u0027s own hand in that lonely land\u003c/div\u003e\r\n\u003cdiv class=\"verse indent6\"\u003eTo lay him in the grave.\u003c/div\u003e\r\n\u003cdiv class=\"verse indent8\"\u003e\u003ccite\u003eThe Burial of Moses\u003c/cite\u003e (Mrs. Alexander).\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\u003cp\u003e\"We fear,\" argued the disciples, \"lest the carrion\r\nkite should eat the body of our Master\"; to\r\nwhich Chuang Tzŭ replied, \"Above ground I\r\nshall be food for kites; below I shall be food for\r\nmole-crickets and ants. Why rob one to feed\r\nthe other?\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWith this may be compared the reply of Diogenes\r\non a similar occasion. When the old cynic asked\r\nto be left unburied, his friends objected that he would\r\nbe eaten by dogs and birds.\u003c/p\u003e\r\n\u003cp\u003e\"Place my staff near me,\" said Diogenes, \"that I\r\nmay drive them away.\"\u003c/p\u003e\r\n\u003cp\u003e\"How will you manage that?\" enquired the friends.\r\n\"You will not be conscious.\"\u003c/p\u003e\r\n\u003cp\u003e\"What then will it matter to me to be torn by\r\nbeasts,\" cried Diogenes, \"if I am not conscious\r\nof it?\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"If you adopt, as absolute, a standard of evenness\r\nwhich is so only relatively, your results will\r\nnot be absolutely even. If you adopt, as absolute,\r\na criterion of right which is so only relatively, your\r\nresults will not be absolutely right. Those who\r\ntrust to their senses become slaves to objective\r\nexistences. Those alone who are guided by their\r\nintuitions find the true standard. So far are the\r\nsenses less reliable than the intuitions. Yet fools\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_436\"\u003e[436]\u003c/a\u003e\u003c/span\u003e\r\ntrust to their senses to know what is good for\r\nmankind, with alas! but external results.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs the genuine text of the \u003ccite\u003eSpring and Autumn\u003c/cite\u003e ends\r\nwith the appearance of the \u003ci lang=\"zh\"\u003ech\u0027i lin\u003c/i\u003e (or \u003ci lang=\"zh\"\u003ekilin\u003c/i\u003e) and the\r\ndeath of Confucius, so have disciples of Chuang Tzŭ\r\nagreed that the genuine text of Chuang Tzŭ comes\r\nto a fitting close at the death-bed of their great\r\nMaster.\u003c/p\u003e\r\n\u003cp\u003eThe final chapter is but a summary of the whole,\r\ncompiled by the early editors of the work.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_437\"\u003e[437]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003eCHAPTER XXXIII.\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"ph3\"\u003e\u003cspan class=\"smcap\"\u003eThe Empire.\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"ph4\"\u003e[Summary by early editors.]\u003c/p\u003e\r\n\u003cp class=\"drop-cap\"\u003e\u003cspan class=\"smcap\"\u003eSystems\u003c/span\u003e of government are many. Each\r\nman thinks his own perfect. Where then\r\ndoes what the ancients called the system of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\ncome in? There is nowhere where it does not\r\ncome in.\u003c/p\u003e\r\n\u003cp\u003eIt may be asked whence our spirituality, whence\r\nour intellectuality. The true Sage is born; the\r\nprince is made. Yet all proceed from an original\r\n\u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e.\u003c/p\u003e\r\n\u003cp\u003eHe who does not separate from the Source is\r\none with God. He who does not separate from\r\nthe essence is a spiritual man. He who does not\r\nseparate from the reality is a perfect man. He who\r\nmakes God the source, and \u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e the root, and \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\nthe portal, passively falling in with the modifications\r\nof his environment,—he is the true Sage.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThese are but four different denominations of the\r\nideal man.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe who practises charity as a kindness, duty to\r\none\u0027s neighbour as a principle, ceremony as a convenience,\r\nmusic as a pacificator, and thus becomes\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_438\"\u003e[438]\u003c/a\u003e\u003c/span\u003e\r\ncompassionate and charitable,—he is a superior\r\nman.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWe sink here to a lower level, though still a high\r\none. The \"superior man\" is the ideal man of\r\nConfucian ethics. In him divinity finds no place.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe who regulates his conduct by law, who regards\r\nfame as an external adjunct, who verifies his\r\nhypotheses, who bases his judgment upon proof,—such\r\nmen rank one, two, three, four, etc. It is thus\r\nthat officials rank. In a strict sense of duty, in\r\nmaking food and raiment of paramount importance,\r\nin caring for and nourishing the old, the weak, the\r\norphan, and the widow, they all exemplify the\r\nprinciple of true government.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003ePartly, if not wholly. This the dead level of ordinary\r\nmortality, still within the operation of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThus far-reaching was the extension of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\namong the ancients.\u003c/p\u003e\r\n\u003cp\u003eThe companion of the gods, the purifier of the\r\nuniverse, it nourishes all creation, it unites the\r\nempire, it benefits the masses. Illuminating the\r\nfundamental, it is bound up with the accessory,\r\nreaching to all points of the compass and to the\r\nopposite extremes of magnitude. There is indeed\r\nnowhere where it is not!\u003c/p\u003e\r\n\u003cp\u003eHow it enlightened the polity of past ages is\r\nevidenced in the records which historians have\r\npreserved to us. Its presence in the Canons of\r\n\u003cem\u003ePoetry\u003c/em\u003e, \u003cem\u003eHistory\u003c/em\u003e, \u003cem\u003eRites\u003c/em\u003e, and \u003cem\u003eMusic\u003c/em\u003e, has been made\r\nclear by many scholars of Chou and Lu. It in\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_439\"\u003e[439]\u003c/a\u003e\u003c/span\u003eforms\r\nthe Canon of \u003cem\u003ePoetry\u003c/em\u003e with its vigour, the\r\nCanon of \u003cem\u003eHistory\u003c/em\u003e with its usefulness, the Canon\r\nof \u003cem\u003eRites\u003c/em\u003e with its adaptability, the Canon of \u003cem\u003eMusic\u003c/em\u003e\r\nwith its harmonising influence, the Canon of\r\n\u003cem\u003eChanges\u003c/em\u003e with its mysterious Principles, and the\r\n\u003cem\u003eSpring and Autumn\u003c/em\u003e with its discriminations.\r\nSpread over the whole world, it is focussed in the\r\nMiddle Kingdom, and the learning of all schools\r\nrenders constant homage to its power.\u003c/p\u003e\r\n\u003cp\u003eBut when the world is disorganised, true Sages\r\ndo not manifest themselves, \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e ceases to exist as\r\n\u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e, and the world becomes cognisant of the idiosyncrasies\r\nof the individual. These are like the\r\nsenses of hearing, sight, smell, and taste,—not\r\ncommon to each organ. Or like the skill of various\r\nartisans,—each excellent of its kind and each useful\r\nin its turn, but not equally at the command of all.\u003c/p\u003e\r\n\u003cp\u003eConsequently, when a mere specialist comes forward\r\nand dogmatises on the beauty of the universe\r\nthe principles which underlie all creation, the position\r\noccupied by the ancients in reference to the\r\nbeauty of the universe, and the limits of the supernatural,—it\r\nfollows that the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of inner wisdom\r\nand of outer strength is obscured and prevented\r\nfrom asserting itself. Every one alas! regards the\r\ncourse he prefers as the infallible course. The\r\nvarious schools diverge never to meet again; and\r\nposterity is debarred from viewing the original\r\npurity of the universe and the grandeur of the\r\nancients. For the system of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is scattered in\r\nfragments over the face of the earth.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_440\"\u003e[440]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eNot to covet posthumous fame, nor to aim at\r\ndazzling the world, nor to pose as a benefactor of\r\nmankind, but to be a strict self-disciplinarian while\r\nlenient to the faults of others,—herein lay the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\nof the ancients.\u003c/p\u003e\r\n\u003cp\u003eMih Tzŭ and Ch\u0027in Hua Li\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA disciple of Mih Tzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ebecame enthusiastic followers of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, but they\r\npushed the system too far, carrying their practice\r\nto excess. The former wrote an essay \u003ccite\u003eAgainst\r\nMusic\u003c/cite\u003e, and another which he entitled \u003ccite\u003eEconomy\u003c/cite\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo be found in the collection which passes under the\r\nname of Mih Tzŭ.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThere was to be no singing in life, no mourning\r\nafter death. He taught universal love and beneficence\r\ntowards one\u0027s fellow men, without contentions,\r\nwithout censure of others. He loved learning, but\r\nnot in order to become different from others. Yet\r\nhis views were not those of the ancient Sages,\r\nwhose music and rites he set aside.\u003c/p\u003e\r\n\u003cp\u003eThe Yellow Emperor gave us the \u003ci lang=\"zh\"\u003eHsien-ch\u0027ih\u003c/i\u003e.\r\nYao gave us the \u003ci lang=\"zh\"\u003eTa-chang\u003c/i\u003e. Shun, the \u003ci lang=\"zh\"\u003eTa-shao\u003c/i\u003e.\r\nYü, the \u003ci lang=\"zh\"\u003eTa-hsia\u003c/i\u003e. T\u0027ang, the \u003ci lang=\"zh\"\u003eTa-hu\u003c/i\u003e. Wên Wang,\r\nthe \u003ci lang=\"zh\"\u003eP\u0027i-yung\u003c/i\u003e. Wu Wang and Chou Kung added\r\nthe \u003ci lang=\"zh\"\u003eWu\u003c/i\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFamous musical compositions.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThe mourning ceremonial of old was according\r\nto the estate of each, and determined in proportion\r\nto rank. Thus, the body of the Son of Heaven\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_441\"\u003e[441]\u003c/a\u003e\u003c/span\u003e\r\nwas enclosed in a seven-fold coffin. That of a\r\nfeudal prince, in a five-fold coffin. That of a\r\nminister, in a three-fold coffin. That of a private\r\nindividual, in a two-fold coffin. But now Mih Tzŭ\r\nwould have no singing in life, no mourning after\r\ndeath, and a single coffin of only three inches in\r\nthickness as the rule for all alike!\u003c/p\u003e\r\n\u003cp\u003eSuch doctrines do not illustrate his theory of\r\nuniversal love;\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThey betray a want of sympathy with human weaknesses.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eneither does his practice of them establish the fact\r\nof his own personal self-respect. They may not\r\nsuffice to destroy his system altogether; though it\r\nis unreasonable to prohibit singing, and weeping,\r\nand rejoicing in due season.\u003c/p\u003e\r\n\u003cp\u003eHe would have men toil through life and hold\r\ndeath in contempt. But this teaching is altogether\r\ntoo unattractive. It would land mankind in sorrow\r\nand lamentation. It would be next to impossible\r\nas a practical system, and cannot, I fear, be regarded\r\nas the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the true Sage. It would be\r\ndiametrically opposed to human passions, and as\r\nsuch would not be tolerated by the world. Mih\r\nTzŭ himself might be able to carry it out; but not\r\nthe rest of the world. And when one separates\r\nfrom the rest of the world, his chances of developing\r\nan ideal State become small indeed.\u003c/p\u003e\r\n\u003cp\u003eMih Tzŭ argued in favour of his system as\r\nfollows:—Of old, the great Yü drained off the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_442\"\u003e[442]\u003c/a\u003e\u003c/span\u003e\r\nflood of waters, and caused rivers and streams to\r\nflow through the nine divisions of the empire and\r\nthe parts adjacent thereto,—three hundred great\r\nrivers, three thousand branches, and streams without\r\nnumber. With his own hands he plied the\r\nbucket and dredger, in order to reduce confusion\r\nto uniformity,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eMake all streams flow to the sea.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003euntil his calves and shins had no hair left upon\r\nthem. The wind bathed him, the rain combed\r\nhim; but he marked out the nations of the world,\r\nand was in very truth a Sage. And because he\r\nthus sacrificed himself to the commonwealth, ages\r\nof Mihists to come would also wear short serge\r\njackets and straw sandals, and toil day and night\r\nwithout stopping, making self-mortification their\r\nend and aim, and say to themselves, \"If we cannot\r\ndo this, we do not follow the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of Yü, and are\r\nunworthy to be called Mihists.\"\u003c/p\u003e\r\n\u003cp\u003eThe disciples of Hsiang Li Ch\u0027in,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eA professor of Mihism.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ethe followers of the five princes, Mihists of the\r\nsouth, such as K\u0027u Huo, Chi Ch\u0027ih, and Têng\r\nLing,—all these studied the canon of Mih Tzŭ,\r\nbut their disagreements and agreements were not\r\nidentical. They called each other schismatics, and\r\nquarrelled over the \"hard and white,\" the \"like\r\nand unlike,\" and argued over questions of \"odd\r\nand even.\" Chü Tzŭ was their Sage, and they\r\nwanted to canonise him as a saint, that they might\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_443\"\u003e[443]\u003c/a\u003e\u003c/span\u003e\r\ncarry on his doctrines into after ages. Even now\r\nthese differences are not settled.\u003c/p\u003e\r\n\u003cp\u003eThus we see that Mih Tzŭ and Ch\u0027in Hua Li,\r\nwhile right in theory, were wrong in practice.\r\nThey would merely have taught mankind to vie\r\nwith each other in working the hair off their calves\r\nand shins. The evil of that system would have\r\npredominated over the good. Nevertheless, Mih\r\nTzŭ was undoubtedly a well-meaning man. In\r\nspite of failure, with all its withering influences, he\r\nstuck to his text. He may be called a man of\r\ngenius.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBut not a true Sage.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eNot to be involved in the mundane, not to\r\nindulge in the specious, not to be overreaching\r\nwith the individual, nor antagonistic to the public;\r\nbut to desire the tranquillity of the world in general\r\nwith a view to the prolongation of life, to seek no\r\nmore than sufficient for the requirements of oneself\r\nand others, and by such a course to purify the\r\nheart,—herein lay the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the ancients.\u003c/p\u003e\r\n\u003cp\u003eSung Hsing and Yin Wên became enthusiastic\r\nfollowers of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. They adopted a cap, shaped like\r\nthe Hua Mountain, as a badge. They bore themselves\r\nwith kindly discrimination towards all\r\nthings. They spoke of the passive qualities of the\r\nheart as though they had been active; and declared\r\nthat whosoever could bring joy among mankind\r\nand peace within the girdle of ocean should be\r\nmade ruler over them.\u003c/p\u003e\r\n\u003cp\u003eThey suffered obloquy without noticing the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_444\"\u003e[444]\u003c/a\u003e\u003c/span\u003e\r\ninsult. They preserved the people from strife.\r\nThey prohibited aggression and caused arms to lie\r\nunused. They saved their generation from wars,\r\nand carried their system over the whole empire, to\r\nthe delight of the high and to the improvement of\r\nthe lowly. Though the world would have none of\r\nthem, yet they struggled on and would not give\r\nway. Hence it was said that when high and low\r\nbecame tired of seeing them, they intruded themselves\r\nby force. In spite of all this, they did too\r\nmuch for others, and too little for themselves.\u003c/p\u003e\r\n\u003cp\u003e\"Give us,\" said they, \"but five pints of rice, and\r\nit will be enough.\" The master could not thus eat\r\nhis fill; but the disciples, although starving, did\r\nnot forget the world\u0027s claims.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis is not satisfactorily explained by any commentator.\r\nKuo Hsiang says that these two men\r\nregarded the world as their \"master.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eDay and night they toiled on, saying, \"Must we\r\nnecessarily live? Shall we ape the so-called\r\nsaviours of mankind?\"\u003c/p\u003e\r\n\u003cp\u003e\"The superior man,\" they say, \"is not a fault-finder.\r\nHe does not appropriate the credit of\r\nothers. He looks on one who does no good to the\r\nworld as a worthless fellow. He regards prohibition\r\nof aggressive actions and causing arms to lie\r\nunused, as external; the diminution and restraint\r\nof our passions, as internal. In all matters, great\r\nor small, subtle or gross, such is the point to\r\nwhich he attains.\"\u003c/p\u003e\r\n\u003cp\u003eTo be public-spirited and belong to no party, in\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_445\"\u003e[445]\u003c/a\u003e\u003c/span\u003e\r\none\u0027s dealings not to be all for self, to move without\r\nbeing bound to a given course, to take things\r\nas they come, to have no remorse for the past, no\r\nanxiety for the future, to have no partialities, but\r\nto be on good terms with all,—herein lay the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e\r\nof the ancients.\u003c/p\u003e\r\n\u003cp\u003eP\u0027êng Mêng, T\u0027ien P\u0027ien, and Shên Tao, became\r\nenthusiastic followers of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. Their criterion was\r\nthe identity of all things. \"The sky,\" said they,\r\n\"can cover but cannot support us. The earth can\r\nsupport but cannot cover us. \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e can embrace all\r\nthings but cannot deal with particulars.\"\u003c/p\u003e\r\n\u003cp\u003eThey knew that in creation all things had their\r\npossibilities and their impossibilities. Therefore\r\nthey said, \"Selection excludes universality. Training\r\nwill not reach in all directions. But \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is\r\ncomprehensive.\"\u003c/p\u003e\r\n\u003cp\u003eConsequently, Shên Tao discarded all knowledge\r\nand self-interest and became a fatalist.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is about as difficult to apprehend \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e apart from\r\nfatalism as the omniscience of God apart from predestination.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ePassivity was his guiding principle. \"For,\" said\r\nhe, \"we can only know that we know nothing, and\r\na little knowledge is a dangerous thing.\u003c/p\u003e\r\n\u003cp\u003e\"Take any worthless fellow who laughs at mankind\r\nfor holding virtue in esteem, any unprincipled\r\nvagabond who reviles the great Sages of the world,\r\nand subject him to torture. In his agony he will\r\nsacrifice positive and negative alike. If he can but\r\nget free, he will trouble no more about knowledge\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_446\"\u003e[446]\u003c/a\u003e\u003c/span\u003e\r\nand forethought. Past and future will cease to\r\nexist for him, in his then neutral condition.\u003c/p\u003e\r\n\u003cp\u003e\"Move when pushed, come when dragged. Be\r\nlike a whirling gale, like a feather in the wind, like\r\na mill-stone going round. The mill-stone as an\r\nexistence is perfectly harmless. In motion or at\r\nrest it does no more than is required, and cannot\r\ntherefore incur blame.\u003c/p\u003e\r\n\u003cp\u003e\"Why? Because it is simply an inanimate\r\nthing. It has no anxieties about itself. It is never\r\nentangled in the trammels of knowledge. In motion\r\nor at rest it is always governed by fixed laws, and\r\ntherefore it never becomes open to praise. Hence\r\nit has been said, \u0027Be as though an inanimate\r\nthing, and there will be no use for Sages.\u0027\u003c/p\u003e\r\n\u003cp\u003e\"For a clod cannot be without \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e,\"—at which\r\nsome full-blooded young buck covered the argument\r\nwith ridicule by crying out, \"Shên Tao\u0027s\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e is not for the living, but for the dead!\"\u003c/p\u003e\r\n\u003cp\u003eIt was the same with T\u0027ien P\u0027ien. He studied\r\nunder P\u0027êng Mêng; with the result that he learnt\r\nnothing.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e cannot be learnt.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eP\u0027êng Mêng\u0027s tutor said, \"Those of old who\r\nknew \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, reached the point where positive and\r\nnegative ceased to exist. That was all.\"\u003c/p\u003e\r\n\u003cp\u003eNow the bent of these men is one of opposition,\r\nwhich it is difficult to discuss. They act in every\r\nway differently from other people, but cannot escape\r\nthe imputation of purpose.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhich takes the place of spontaneity.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_447\"\u003e[447]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eWhat they call Tao is not \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e; and what they\r\npredicate affirmatively cannot escape being negative.\r\nThe fact is that P\u0027êng Mêng, T\u0027ien P\u0027ien, and Shên\r\nTao, did not know \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. Nevertheless they all had\r\na certain acquaintance with it.\u003c/p\u003e\r\n\u003cp\u003eTo make the root the essential, to regard objective\r\nexistences as accidental, to look upon accumulation\r\nas deficiency, and to meekly accept the dispositions\r\nof Providence,—herein lay the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the\r\nancients.\u003c/p\u003e\r\n\u003cp\u003eKuan Yin and Lao Tzŭ became enthusiastic\r\nfollowers of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eFor Kuan Yin, see p. \u003ca href=\"#Page_230\" class=\"pginternal\"\u003e230\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThey based their system upon nothingness, with\r\n\u003cspan class=\"smcap\"\u003eOne\u003c/span\u003e as their criterion. Their outward expression\r\nwas gentleness and humility. Their inward belief\r\nwas in unreality and avoidance of injury to all\r\nthings.\u003c/p\u003e\r\n\u003cp\u003eKuan Yin said, \"Adopt no absolute position.\r\nLet externals take care of themselves. In motion,\r\nbe like water. At rest, like a mirror.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eReceptive, but not permanently so.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eRespond, like the echo.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOnly when called upon.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eBe subtle, as though non-existent. Be still, as\r\nthough pure. Regard uniformity as peace. Look\r\non gain as loss. Do not precede others. Follow\r\nthem.\"\u003c/p\u003e\r\n\u003cp\u003eLao Tzŭ said, \"He who conscious of being\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_448\"\u003e[448]\u003c/a\u003e\u003c/span\u003e\r\nstrong, is content to be weak,—he shall be\r\na cynosure of men.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThis is quoted by Huai Nan Tzŭ as a saying by Lao\r\nTzŭ, and appears in ch. xxviii of the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e.\r\nSee \u003ccite\u003eThe Remains of Lao Tzŭ\u003c/cite\u003e, p. 21.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"He who conscious of purity, puts up with disgrace,—he\r\nshall be the cynosure of mankind.\u003c/p\u003e\r\n\u003cp\u003e\"He who when others strive to be first, contents\r\nhimself with the lowest place, is said to accept the\r\ncontumely of the world.\u003c/p\u003e\r\n\u003cp\u003e\"He who when others strive for the substantial,\r\ncontents himself with the unsubstantial, stores up\r\nnothing and therefore has abundance. There he\r\nis in the midst of his abundance which comes to\r\nhim without effort on his part. He does nothing,\r\nand laughs at the artifices of others.\u003c/p\u003e\r\n\u003cp\u003e\"He who when others strive for happiness is\r\ncontent with security, is said to aim at avoiding evil.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCompare the \u003ccite\u003eTao-Tê-Ching\u003c/cite\u003e, ch. xxii.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\"He who makes depth of fundamental importance\r\nand moderation his rule of life, is said to\r\ncrush that which is hard within him and temper\r\nthat which is sharp.\u003c/p\u003e\r\n\u003cp\u003e\"To be in liberal sympathy with all creation,\r\nand not to be aggressive towards one\u0027s fellow-men,—this\r\nmay be called perfection.\"\u003c/p\u003e\r\n\u003cp\u003eO Kuan Yin! O Lao Tzŭ! verily ye were the\r\ntrue Sages of old.\u003c/p\u003e\r\n\u003cp\u003eSilence, formlessness, change, impermanence, now\r\nlife, now death, heaven and earth blended in one,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_449\"\u003e[449]\u003c/a\u003e\u003c/span\u003e\r\nthe soul departing, gone no one knows where:\r\nsuddenly, no one knows whither, as all things go\r\nin turn, never to come back again;—herein lay the\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of the ancients.\u003c/p\u003e\r\n\u003cp\u003eChuang Tzŭ became an enthusiastic follower of\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. In strange terms, in bold words, in far-reaching\r\nlanguage, he gave free play to his\r\nthoughts, without following any particular school\r\nor committing himself to any particular line.\u003c/p\u003e\r\n\u003cp\u003eHe looked on the world as so sunk in corruption\r\nthat it was impossible to speak gravely. Therefore\r\nhe employed \"goblet words\" which apply in\r\nvarious directions; he based his statements upon\r\nweighty authority in order to inspire confidence;\r\nand he put words in other people\u0027s mouths in order\r\nto secure breadth.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eSee \u003ca href=\"#Page_363\" class=\"pginternal\"\u003ech. xxvii\u003c/a\u003e \u003ci\u003ead init.\u003c/i\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eIn accord with the spirit of the universe, he was at\r\npeace with all creation. He judged not the rights\r\nand wrongs of mankind, and thus lived quietly in\r\nhis generation. Although his book is an extraordinary\r\nproduction, it is plausible and harmless\r\nenough. Although the style is most irregular, it\r\nis at the same time ingenious and attractive.\u003c/p\u003e\r\n\u003cp\u003eAs a thinker, he is endlessly suggestive. Above,\r\nhe roams with God. Below, he consorts with those\r\nwho are beyond the pale of life and death, who deny\r\na beginning and an end. In relation to the root,\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe origin of all things.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003ehe speaks on a grand and extensive scale. In relation\r\nto \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, he establishes a harmony between man\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_450\"\u003e[450]\u003c/a\u003e\u003c/span\u003e\r\nand the higher powers. Nevertheless, he yields to\r\nthe modifications of existence and responds to the\r\nexigencies of environment. His arguments are\r\ninexhaustible, and never illogical. He is far-reaching,\r\nmysterious, and not to be fully explored.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is impossible for a European critic to believe that\r\nChuang Tzŭ penned the above paragraphs. See\r\n\u003ci\u003epost\u003c/i\u003e, p. \u003ca href=\"#Page_454\" class=\"pginternal\"\u003e454\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHui Tzŭ was a man of many ideas. His works\r\nwould fill five carts. But his doctrines are paradoxical,\r\nand his terms are used ambiguously.\u003c/p\u003e\r\n\u003cp\u003eHe calls infinite greatness, beyond which there\r\nis nothing, the Greater One. He calls infinite\r\nsmallness, within which there is nothing, the\r\nLesser One.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eRecognising two absolute extremes.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eHe says that that which is without dimensions\r\nmeasures a thousand \u003ci lang=\"zh\"\u003eli\u003c/i\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eOn the principle that mathematical points, though\r\nthemselves without dimensions, collectively fill up\r\nspace.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat heaven and earth are equally low. That\r\nmountain and marsh are equally level.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt depends upon the point of view.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat the sun at noon is the sun setting.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTo people living farther east.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat when an animal is born, it dies.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs regards its previous state it dies when leaving it\r\nfor a new state.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat the likeness of things partly unlike is called\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_451\"\u003e[451]\u003c/a\u003e\u003c/span\u003e\r\nthe lesser likeness of unlikes. That the likeness of\r\nthings altogether unlike is called the greater likeness\r\nof unlikes. That southwards there is no\r\nlimit, and yet there is a limit. That one can reach\r\nYüeh to-day and yet be there before. That joined\r\nrings can be separated. That the middle of the\r\nworld is north of Yen and south of Yüeh.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is wherever the speaker is. The space between\r\nYen and Yüeh is as zero compared with the infinite.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat he loves all creation equally, just as heaven\r\nand earth are impartial to all.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIn covering and supporting all.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAccordingly, Hui Tzŭ was regarded as a great\r\nphilosopher and a very subtle dialectician; and\r\nbecame a favourite with the other dialecticians of\r\nthe day.\u003c/p\u003e\r\n\u003cp\u003eHe said that there were feathers in an egg.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBecause on a chicken.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat a fowl had three feet.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eThe third being \u003cem\u003evolition\u003c/em\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat Ying was the world.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs you cannot say it is not the world.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat a dog could be a sheep. That a mare could\r\nlay eggs. That a nail has a tail.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eNames being arbitrary in all cases.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat fire is not hot.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is the man who feels it hot.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat mountains have mouths.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs evidenced by echoes.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_452\"\u003e[452]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThat wheels do not press down the ground.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTouching only at a point.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat the eye does not see.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is the man.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat the finger does not touch. That the uttermost\r\nextreme is not the end. That a tortoise is\r\nlonger than a snake.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eBecause longer lived!\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat a carpenter\u0027s square is not square.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eLike Horace\u0027s Whetstone which makes other things\r\nsharp, \"exsors ipsa secandi.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat compasses will not make a circle.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIt is the draughtsman.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat a round hole will not surround a square\r\nhandle. That the shadow of a flying bird does not\r\nmove. That there is a moment when a swiftly-flying\r\narrow is neither moving nor at rest. That\r\na dog is not a hound.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTwo things cannot be identical unless even their\r\nnames are the same.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat a bay horse and a dun cow are three.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eTaken separately they are two. Taken together they\r\nare one. One and two make three.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat a white dog is black.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eIf his eyes are black. Part standing for the whole.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eThat a motherless colt never had a mother.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eWhen it had a mother, it was not an orphan.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_453\"\u003e[453]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThat if you take a stick a foot long and every day\r\ncut it in half, you will never come to the end of it.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eCompare \"Achilles and the Tortoise,\" and the\r\nsophisms of the Greek philosophers.\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003eAnd such was the stuff which dialecticians used to\r\nargue about with Hui Tzŭ, also without ever\r\ngetting to the end of it.\u003c/p\u003e\r\n\u003cp\u003eHuan T\u0027uan and Kung Sun Lung were of this\r\nclass. By specious premisses they imposed on\r\npeople\u0027s minds and drove them into false conclusions.\r\nBut though they won the battle in\r\nwords, they did not carry conviction into their\r\nadversaries\u0027 hearts. Theirs were but the snares of\r\nthe sophist.\u003c/p\u003e\r\n\u003cp\u003eHui Tzŭ daily devoted his intelligence to such\r\npursuits, purposely advancing some preposterous\r\nthesis upon which to dispute. That was his characteristic.\r\nHe had besides a great opinion of his\r\nown wisdom, and used to say, \"The universe does\r\nnot hold my peer.\"\u003c/p\u003e\r\n\u003cp\u003eHui Tzŭ makes a parade of his strength, but is\r\ndevoid of any sound system. An eccentric fellow\r\nin the south, named Huang Liao, asked why the\r\nsky did not fall and the earth sink; also, whence\r\ncame wind, rain, and thunder.\u003c/p\u003e\r\n\u003cp\u003eHui Tzŭ was not backward in replying to these\r\nquestions, which he answered unhesitatingly. He\r\nwent into a long discussion on all creation, and\r\ntalked away without end, though to himself he\r\nseemed to be saying very little. He supplemented\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_454\"\u003e[454]\u003c/a\u003e\u003c/span\u003e\r\nthis with most extraordinary statements, making\r\nit his chief object to contradict others, and being\r\ndesirous of gaining fame by defeating all comers.\r\nThus, he was never popular. Morally, he was\r\nweak; physically, he was violent. His was a dark\r\nand narrow way.\u003c/p\u003e\r\n\u003cp\u003eLooked at from the point of view of the \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e of\r\nthe universe, the value of Hui Tzŭ may be compared\r\nwith the efforts of a mosquito or a gadfly.\r\nOf what use was he to the world? As a specialist,\r\nhe might have succeeded. But to let him put\r\nhimself forward as an exponent of \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, would\r\nhave been dangerous indeed.\u003c/p\u003e\r\n\u003cp\u003eHe would not however be content to be a\r\nspecialist. He must needs roam insatiably over all\r\ncreation, though he only succeeded in securing the\r\nreputation of a sophist.\u003c/p\u003e\r\n\u003cp\u003eAlas for the talents of Hui Tzŭ! He is extravagantly\r\nenergetic, and yet has no success. He\r\ninvestigates all creation, but does not conclude in\r\n\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e. He makes a noise to drown an echo. He\r\nis like a man running a race with his own shadow.\r\nAlas!\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003eAs to the genuineness of this concluding chapter,\r\nevery one may form his own opinion. The question\r\nhas been hotly fought, and great names could be\r\nmentioned on each side. Wang An Shih and Su\r\nTung P\u0027o both thought that it might well have come\r\nfrom the hand of Chuang Tzŭ. Lin Hsi Chung\r\nthought not, and on his side the majority of Western\r\nstudents will in all probability be ranged.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"pleasehide\"\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_455\"\u003e[455]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003e \u003ci\u003eINDEX\u003c/i\u003e\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cul class=\"index\"\u003e\u003cli class=\"ifrst\"\u003eAccidentals, \u003ca href=\"#Page_162\" class=\"pginternal\"\u003e162\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eAchilles and the Tortoise, \u003ca href=\"#Page_453\" class=\"pginternal\"\u003e453\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eAction, \u003ca href=\"#Page_5\" class=\"pginternal\"\u003e5\u003c/a\u003e, \u003ca href=\"#Page_266\" class=\"pginternal\"\u003e266\u003c/a\u003e, \u003ca href=\"#Page_293\" class=\"pginternal\"\u003e293\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eAffirmative and Negative, \u003ca href=\"#Page_17\" class=\"pginternal\"\u003e17\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eAggression, \u003ca href=\"#Page_340\" class=\"pginternal\"\u003e340\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eAi, Duke, \u003ca href=\"#Page_62\" class=\"pginternal\"\u003e62\u003c/a\u003e, \u003ca href=\"#Page_268\" class=\"pginternal\"\u003e268\u003c/a\u003e, \u003ca href=\"#Page_429\" class=\"pginternal\"\u003e429\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eAi Fêng, \u003ca href=\"#Page_29\" class=\"pginternal\"\u003e29\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eAi T\u0027ai T\u0027o, \u003ca href=\"#Page_62\" class=\"pginternal\"\u003e62\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eAll-in-extremes, \u003ca href=\"#Page_276\" class=\"pginternal\"\u003e276\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eAlternation theory, \u003ca href=\"#Page_18\" class=\"pginternal\"\u003e18\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eAnger, \u003ca href=\"#Page_310\" class=\"pginternal\"\u003e310\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eAnts and Mutton, \u003ca href=\"#Page_330\" class=\"pginternal\"\u003e330\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eApricot Altar, \u003ca href=\"#Page_413\" class=\"pginternal\"\u003e413\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eArchery, \u003ca href=\"#Page_60\" class=\"pginternal\"\u003e60\u003c/a\u003e, \u003ca href=\"#Page_255\" class=\"pginternal\"\u003e255\u003c/a\u003e, \u003ca href=\"#Page_272\" class=\"pginternal\"\u003e272\u003c/a\u003e, \u003ca href=\"#Page_308\" class=\"pginternal\"\u003e308\u003c/a\u003e, \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e, \u003ca href=\"#Page_318\" class=\"pginternal\"\u003e318\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eArgument, Futility of, \u003ca href=\"#Page_30\" class=\"pginternal\"\u003e30\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eArms, Appeal to, \u003ca href=\"#Page_162\" class=\"pginternal\"\u003e162\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eArms, Men of, \u003ca href=\"#Page_318\" class=\"pginternal\"\u003e318\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eArtificial, The, \u003ca href=\"#Page_147\" class=\"pginternal\"\u003e147\u003c/a\u003e, \u003ca href=\"#Page_175\" class=\"pginternal\"\u003e175\u003c/a\u003e, \u003ca href=\"#Page_210\" class=\"pginternal\"\u003e210\u003c/a\u003e, \u003ca href=\"#Page_232\" class=\"pginternal\"\u003e232\u003c/a\u003e, \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eAugur and the pigs, The Grand, \u003ca href=\"#Page_236\" class=\"pginternal\"\u003e236\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eBalancing balls, \u003ca href=\"#Page_233\" class=\"pginternal\"\u003e233\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBantams, \u003ca href=\"#Page_297\" class=\"pginternal\"\u003e297\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBattered but not Bruised, \u003ca href=\"#Page_80\" class=\"pginternal\"\u003e80\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBattering-ram, \u003ca href=\"#Page_207\" class=\"pginternal\"\u003e207\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBattle, The Six Plans of, \u003ca href=\"#Page_313\" class=\"pginternal\"\u003e313\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBeauty, \u003ca href=\"#Page_182\" class=\"pginternal\"\u003e182\u003c/a\u003e, \u003ca href=\"#Page_260\" class=\"pginternal\"\u003e260\u003c/a\u003e, \u003ca href=\"#Page_337\" class=\"pginternal\"\u003e337\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBells, Chime of, \u003ca href=\"#Page_250\" class=\"pginternal\"\u003e250\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBird, The strange, \u003ca href=\"#Page_258\" class=\"pginternal\"\u003e258\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBishop-wort, \u003ca href=\"#Page_313\" class=\"pginternal\"\u003e313\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBlack Forest, The, \u003ca href=\"#Page_413\" class=\"pginternal\"\u003e413\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBlack Water, The, \u003ca href=\"#Page_276\" class=\"pginternal\"\u003e276\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBlades from Kan, \u003ca href=\"#Page_193\" class=\"pginternal\"\u003e193\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBoats, \u003ca href=\"#Page_75\" class=\"pginternal\"\u003e75\u003c/a\u003e, \u003ca href=\"#Page_249\" class=\"pginternal\"\u003e249\u003c/a\u003e, \u003ca href=\"#Page_295\" class=\"pginternal\"\u003e295\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBody, The human, \u003ca href=\"#Page_15\" class=\"pginternal\"\u003e15\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(without body) \u003ca href=\"#Page_145\" class=\"pginternal\"\u003e145\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBody and soul parted, \u003ca href=\"#Page_12\" class=\"pginternal\"\u003e12\u003c/a\u003e, \u003ca href=\"#Page_324\" class=\"pginternal\"\u003e324\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBogy, A, \u003ca href=\"#Page_236\" class=\"pginternal\"\u003e236\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBooks, \u003ca href=\"#Page_170\" class=\"pginternal\"\u003e170\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBoots, (for the toeless) \u003ca href=\"#Page_63\" class=\"pginternal\"\u003e63\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(outside door) \u003ca href=\"#Page_368\" class=\"pginternal\"\u003e368\u003c/a\u003e, \u003ca href=\"#Page_424\" class=\"pginternal\"\u003e424\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBorder-warden, The, \u003ca href=\"#Page_141\" class=\"pginternal\"\u003e141\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBreathing from the heels, \u003ca href=\"#Page_69\" class=\"pginternal\"\u003e69\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eBusiness, \u003ca href=\"#Page_133\" class=\"pginternal\"\u003e133\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eButcher, The faithful, \u003ca href=\"#Page_376\" class=\"pginternal\"\u003e376\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eButterfly, Chuang Tzŭ a, \u003ca href=\"#Page_32\" class=\"pginternal\"\u003e32\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eCanon of Confucianism, \u003ca href=\"#Page_166\" class=\"pginternal\"\u003e166\u003c/a\u003e, \u003ca href=\"#Page_188\" class=\"pginternal\"\u003e188\u003c/a\u003e, \u003ca href=\"#Page_312\" class=\"pginternal\"\u003e312\u003c/a\u003e, \u003ca href=\"#Page_438\" class=\"pginternal\"\u003e438\u003c/a\u003e, \u003ca href=\"#Page_439\" class=\"pginternal\"\u003e439\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCataract, A, \u003ca href=\"#Page_238\" class=\"pginternal\"\u003e238\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCaterpillars, \u003ca href=\"#Page_297\" class=\"pginternal\"\u003e297\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCats, \u003ca href=\"#Page_312\" class=\"pginternal\"\u003e312\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(wild) \u003ca href=\"#Page_10\" class=\"pginternal\"\u003e10\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCentipede, The, \u003ca href=\"#Page_211\" class=\"pginternal\"\u003e211\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCeremonial, \u003ca href=\"#Page_89\" class=\"pginternal\"\u003e89\u003c/a\u003e, \u003ca href=\"#Page_108\" class=\"pginternal\"\u003e108\u003c/a\u003e, \u003ca href=\"#Page_121\" class=\"pginternal\"\u003e121\u003c/a\u003e, \u003ca href=\"#Page_133\" class=\"pginternal\"\u003e133\u003c/a\u003e, \u003ca href=\"#Page_162\" class=\"pginternal\"\u003e162\u003c/a\u003e, \u003ca href=\"#Page_195\" class=\"pginternal\"\u003e195\u003c/a\u003e, \u003ca href=\"#Page_277\" class=\"pginternal\"\u003e277\u003c/a\u003e, \u003ca href=\"#Page_318\" class=\"pginternal\"\u003e318\u003c/a\u003e, \u003ca href=\"#Page_440\" class=\"pginternal\"\u003e440\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChance, \u003ca href=\"#Page_350\" class=\"pginternal\"\u003e350\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChan Tzŭ, \u003ca href=\"#Page_380\" class=\"pginternal\"\u003e380\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027ang Chi, \u003ca href=\"#Page_56\" class=\"pginternal\"\u003e56\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChang Hung, \u003ca href=\"#Page_112\" class=\"pginternal\"\u003e112\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027ang Hung, \u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChang I, \u003ca href=\"#Page_235\" class=\"pginternal\"\u003e235\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChang Jo, \u003ca href=\"#Page_316\" class=\"pginternal\"\u003e316\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChang Wu Tzŭ, \u003ca href=\"#Page_28\" class=\"pginternal\"\u003e28\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027ang Yü, \u003ca href=\"#Page_316\" class=\"pginternal\"\u003e316\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChao Hsi, \u003ca href=\"#Page_373\" class=\"pginternal\"\u003e373\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChao Wên, \u003ca href=\"#Page_22\" class=\"pginternal\"\u003e22\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChapped hands, Salve for, \u003ca href=\"#Page_9\" class=\"pginternal\"\u003e9\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCharioteering, \u003ca href=\"#Page_241\" class=\"pginternal\"\u003e241\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCharity, \u003ca href=\"#Page_88\" class=\"pginternal\"\u003e88\u003c/a\u003e, \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e, \u003ca href=\"#Page_101\" class=\"pginternal\"\u003e101\u003c/a\u003e, \u003ca href=\"#Page_108\" class=\"pginternal\"\u003e108\u003c/a\u003e, \u003ca href=\"#Page_114\" class=\"pginternal\"\u003e114\u003c/a\u003e, \u003ca href=\"#Page_122\" class=\"pginternal\"\u003e122\u003c/a\u003e, \u003ca href=\"#Page_133\" class=\"pginternal\"\u003e133\u003c/a\u003e, \u003ca href=\"#Page_277\" class=\"pginternal\"\u003e277\u003c/a\u003e, \u003ca href=\"#Page_307\" class=\"pginternal\"\u003e307\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChê, Robber, \u003ca href=\"#Page_103\" class=\"pginternal\"\u003e103\u003c/a\u003e, \u003ca href=\"#Page_112\" class=\"pginternal\"\u003e112\u003c/a\u003e, \u003ca href=\"#Page_120\" class=\"pginternal\"\u003e120\u003c/a\u003e, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e, \u003ca href=\"#Page_387\" class=\"pginternal\"\u003e387\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027êns and Ts\u0027ais, \u003ca href=\"#Page_180\" class=\"pginternal\"\u003e180\u003c/a\u003e, \u003ca href=\"#Page_251\" class=\"pginternal\"\u003e251\u003c/a\u003e, \u003ca href=\"#Page_253\" class=\"pginternal\"\u003e253\u003c/a\u003e, \u003ca href=\"#Page_255\" class=\"pginternal\"\u003e255\u003c/a\u003e, \u003ca href=\"#Page_380\" class=\"pginternal\"\u003e380\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChê-yang, The, \u003ca href=\"#Page_154\" class=\"pginternal\"\u003e154\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027êng, \u003ca href=\"#Page_281\" class=\"pginternal\"\u003e281\u003c/a\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_456\"\u003e[456]\u003c/a\u003e\u003c/span\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChêng K\u0027ao Fu, \u003ca href=\"#Page_431\" class=\"pginternal\"\u003e431\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChêng State, The, \u003ca href=\"#Page_59\" class=\"pginternal\"\u003e59\u003c/a\u003e, \u003ca href=\"#Page_94\" class=\"pginternal\"\u003e94\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027i, Mt., \u003ca href=\"#Page_372\" class=\"pginternal\"\u003e372\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027i Kung, \u003ca href=\"#Page_261\" class=\"pginternal\"\u003e261\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027i State, The, \u003ca href=\"#Page_50\" class=\"pginternal\"\u003e50\u003c/a\u003e, \u003ca href=\"#Page_65\" class=\"pginternal\"\u003e65\u003c/a\u003e, \u003ca href=\"#Page_110\" class=\"pginternal\"\u003e110\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027i-yang, \u003ca href=\"#Page_384\" class=\"pginternal\"\u003e384\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChi Ch\u0027ê, \u003ca href=\"#Page_145\" class=\"pginternal\"\u003e145\u003c/a\u003e, \u003ca href=\"#Page_146\" class=\"pginternal\"\u003e146\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChi-yung, \u003ca href=\"#Page_331\" class=\"pginternal\"\u003e331\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChi T\u0027o, \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e, \u003ca href=\"#Page_361\" class=\"pginternal\"\u003e361\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChi Tzŭ (1) \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e, \u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(2) \u003ca href=\"#Page_339\" class=\"pginternal\"\u003e339\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChi Chên, \u003ca href=\"#Page_350\" class=\"pginternal\"\u003e350\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChi Ch\u0027ih, \u003ca href=\"#Page_442\" class=\"pginternal\"\u003e442\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChi Chü, \u003ca href=\"#Page_45\" class=\"pginternal\"\u003e45\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChi Hsing Tzŭ, \u003ca href=\"#Page_238\" class=\"pginternal\"\u003e238\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChi Han, Magician, \u003ca href=\"#Page_94\" class=\"pginternal\"\u003e94\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChiang Lü Mien, \u003ca href=\"#Page_145\" class=\"pginternal\"\u003e145\u003c/a\u003e, \u003ca href=\"#Page_146\" class=\"pginternal\"\u003e146\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChieh, \u003ca href=\"#Page_40\" class=\"pginternal\"\u003e40\u003c/a\u003e, \u003ca href=\"#Page_119\" class=\"pginternal\"\u003e119\u003c/a\u003e, \u003ca href=\"#Page_383\" class=\"pginternal\"\u003e383\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChieh-kêng, \u003ca href=\"#Page_331\" class=\"pginternal\"\u003e331\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChieh Tzŭ, \u003ca href=\"#Page_350\" class=\"pginternal\"\u003e350\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChieh Yü, \u003ca href=\"#Page_7\" class=\"pginternal\"\u003e7\u003c/a\u003e, \u003ca href=\"#Page_55\" class=\"pginternal\"\u003e55\u003c/a\u003e, \u003ca href=\"#Page_92\" class=\"pginternal\"\u003e92\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChien Ho, \u003ca href=\"#Page_353\" class=\"pginternal\"\u003e353\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChien Wu, \u003ca href=\"#Page_6\" class=\"pginternal\"\u003e6\u003c/a\u003e, \u003ca href=\"#Page_77\" class=\"pginternal\"\u003e77\u003c/a\u003e, \u003ca href=\"#Page_92\" class=\"pginternal\"\u003e92\u003c/a\u003e, \u003ca href=\"#Page_273\" class=\"pginternal\"\u003e273\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChih, \u003ca href=\"#Page_206\" class=\"pginternal\"\u003e206\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027ih Chang Man Chi, \u003ca href=\"#Page_152\" class=\"pginternal\"\u003e152\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027ih Chi, \u003ca href=\"#Page_207\" class=\"pginternal\"\u003e207\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChih-ho, \u003ca href=\"#Page_354\" class=\"pginternal\"\u003e354\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChih Kung, \u003ca href=\"#Page_401\" class=\"pginternal\"\u003e401\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027ih Yu, \u003ca href=\"#Page_392\" class=\"pginternal\"\u003e392\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChildren, \u003ca href=\"#Page_299\" class=\"pginternal\"\u003e299\u003c/a\u003e, \u003ca href=\"#Page_300\" class=\"pginternal\"\u003e300\u003c/a\u003e, \u003ca href=\"#Page_301\" class=\"pginternal\"\u003e301\u003c/a\u003e, \u003ca href=\"#Page_358\" class=\"pginternal\"\u003e358\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChin, Duke of, \u003ca href=\"#Page_29\" class=\"pginternal\"\u003e29\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChin State, The, \u003ca href=\"#Page_147\" class=\"pginternal\"\u003e147\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027in Hua Li, \u003ca href=\"#Page_440\" class=\"pginternal\"\u003e440\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027in Lao, \u003ca href=\"#Page_342\" class=\"pginternal\"\u003e342\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChin-shao, The, \u003ca href=\"#Page_226\" class=\"pginternal\"\u003e226\u003c/a\u003e, \u003ca href=\"#Page_244\" class=\"pginternal\"\u003e244\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027in Shih, \u003ca href=\"#Page_36\" class=\"pginternal\"\u003e36\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027in State, The, \u003ca href=\"#Page_368\" class=\"pginternal\"\u003e368\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027ing, Carpenter, \u003ca href=\"#Page_240\" class=\"pginternal\"\u003e240\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027ing-ning, The, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChing-shih, \u003ca href=\"#Page_53\" class=\"pginternal\"\u003e53\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChing Shou, The, \u003ca href=\"#Page_33\" class=\"pginternal\"\u003e33\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027iu (Confucius), \u003ca href=\"#Page_145\" class=\"pginternal\"\u003e145\u003c/a\u003e, \u003ca href=\"#Page_189\" class=\"pginternal\"\u003e189\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChiu Fang Yin, \u003ca href=\"#Page_327\" class=\"pginternal\"\u003e327\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027iu-shih, \u003ca href=\"#Page_426\" class=\"pginternal\"\u003e426\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChiu-yu, The, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChŏ-lu, \u003ca href=\"#Page_392\" class=\"pginternal\"\u003e392\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChou, \u003ca href=\"#Page_40\" class=\"pginternal\"\u003e40\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChou, River, \u003ca href=\"#Page_383\" class=\"pginternal\"\u003e383\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChou Kung, \u003ca href=\"#Page_181\" class=\"pginternal\"\u003e181\u003c/a\u003e, \u003ca href=\"#Page_384\" class=\"pginternal\"\u003e384\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChrysalis, \u003ca href=\"#Page_3\" class=\"pginternal\"\u003e3\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChu Hsien, \u003ca href=\"#Page_234\" class=\"pginternal\"\u003e234\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChu Yung, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027u State, The, \u003ca href=\"#Page_3\" class=\"pginternal\"\u003e3\u003c/a\u003e \u003ci\u003eet alt. pass.\u003c/i\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChuan Hsü, \u003ca href=\"#Page_77\" class=\"pginternal\"\u003e77\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChuang, Duke, \u003ca href=\"#Page_241\" class=\"pginternal\"\u003e241\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChuang Tzŭ, \u003ca href=\"#Page_9\" class=\"pginternal\"\u003e9\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and the butterfly) \u003ca href=\"#Page_32\" class=\"pginternal\"\u003e32\u003c/a\u003e; \u003ca href=\"#Page_66\" class=\"pginternal\"\u003e66\u003c/a\u003e, \u003ca href=\"#Page_137\" class=\"pginternal\"\u003e137\u003c/a\u003e, \u003ca href=\"#Page_159\" class=\"pginternal\"\u003e159\u003c/a\u003e, \u003ca href=\"#Page_215\" class=\"pginternal\"\u003e215\u003c/a\u003e, \u003ca href=\"#Page_216\" class=\"pginternal\"\u003e216\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(asked to take office) \u003ca href=\"#Page_217\" class=\"pginternal\"\u003e217\u003c/a\u003e, \u003ca href=\"#Page_434\" class=\"pginternal\"\u003e434\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and the fishes) \u003ca href=\"#Page_218\" class=\"pginternal\"\u003e218\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(death of wife) \u003ca href=\"#Page_223\" class=\"pginternal\"\u003e223\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and the skull) \u003ca href=\"#Page_224\" class=\"pginternal\"\u003e224\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and the geese) \u003ca href=\"#Page_245\" class=\"pginternal\"\u003e245\u003c/a\u003e; \u003ca href=\"#Page_254\" class=\"pginternal\"\u003e254\u003c/a\u003e, \u003ca href=\"#Page_258\" class=\"pginternal\"\u003e258\u003c/a\u003e, \u003ca href=\"#Page_268\" class=\"pginternal\"\u003e268\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and \u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e) \u003ca href=\"#Page_285\" class=\"pginternal\"\u003e285\u003c/a\u003e, \u003ca href=\"#Page_318\" class=\"pginternal\"\u003e318\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(at Hui Tzŭ\u0027s grave) \u003ca href=\"#Page_321\" class=\"pginternal\"\u003e321\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and the stickleback) \u003ca href=\"#Page_353\" class=\"pginternal\"\u003e353\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and the useless) \u003ca href=\"#Page_358\" class=\"pginternal\"\u003e358\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(on Confucius) \u003ca href=\"#Page_365\" class=\"pginternal\"\u003e365\u003c/a\u003e; \u003ca href=\"#Page_407\" class=\"pginternal\"\u003e407\u003c/a\u003e, \u003ca href=\"#Page_427\" class=\"pginternal\"\u003e427\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(death of) \u003ca href=\"#Page_434\" class=\"pginternal\"\u003e434\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(his genius) \u003ca href=\"#Page_449\" class=\"pginternal\"\u003e449\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChui, \u003ca href=\"#Page_115\" class=\"pginternal\"\u003e115\u003c/a\u003e, \u003ca href=\"#Page_242\" class=\"pginternal\"\u003e242\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChun Mang, \u003ca href=\"#Page_150\" class=\"pginternal\"\u003e150\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChung, \u003ca href=\"#Page_332\" class=\"pginternal\"\u003e332\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChung Yang, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChü Ch\u0027iao, \u003ca href=\"#Page_28\" class=\"pginternal\"\u003e28\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChü Liang, \u003ca href=\"#Page_88\" class=\"pginternal\"\u003e88\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChü Poh Yü, \u003ca href=\"#Page_49\" class=\"pginternal\"\u003e49\u003c/a\u003e, \u003ca href=\"#Page_345\" class=\"pginternal\"\u003e345\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCh\u0027ü-to, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChü Tzŭ, \u003ca href=\"#Page_442\" class=\"pginternal\"\u003e442\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChü Tzŭ, Mt., \u003ca href=\"#Page_316\" class=\"pginternal\"\u003e316\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eChü Yüan, \u003ca href=\"#Page_50\" class=\"pginternal\"\u003e50\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCicadas, \u003ca href=\"#Page_2\" class=\"pginternal\"\u003e2\u003c/a\u003e, \u003ca href=\"#Page_258\" class=\"pginternal\"\u003e258\u003c/a\u003e, \u003ca href=\"#Page_306\" class=\"pginternal\"\u003e306\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(catching) \u003ca href=\"#Page_232\" class=\"pginternal\"\u003e232\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eClass distinctions, \u003ca href=\"#Page_187\" class=\"pginternal\"\u003e187\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eClassification, \u003ca href=\"#Page_168\" class=\"pginternal\"\u003e168\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eClouds and rain, \u003ca href=\"#Page_165\" class=\"pginternal\"\u003e165\u003c/a\u003e, \u003ca href=\"#Page_173\" class=\"pginternal\"\u003e173\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCocks and dogs, \u003ca href=\"#Page_117\" class=\"pginternal\"\u003e117\u003c/a\u003e, \u003ca href=\"#Page_350\" class=\"pginternal\"\u003e350\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCock-fighting, \u003ca href=\"#Page_238\" class=\"pginternal\"\u003e238\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCoffins, \u003ca href=\"#Page_53\" class=\"pginternal\"\u003e53\u003c/a\u003e, \u003ca href=\"#Page_441\" class=\"pginternal\"\u003e441\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCold, Latent, \u003ca href=\"#Page_319\" class=\"pginternal\"\u003e319\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eColossal, The, \u003ca href=\"#Page_204\" class=\"pginternal\"\u003e204\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eColour Sense, The, \u003ca href=\"#Page_99\" class=\"pginternal\"\u003e99\u003c/a\u003e, \u003ca href=\"#Page_108\" class=\"pginternal\"\u003e108\u003c/a\u003e, \u003ca href=\"#Page_115\" class=\"pginternal\"\u003e115\u003c/a\u003e, \u003ca href=\"#Page_121\" class=\"pginternal\"\u003e121\u003c/a\u003e, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCommon-places, \u003ca href=\"#Page_154\" class=\"pginternal\"\u003e154\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eComplacency, \u003ca href=\"#Page_402\" class=\"pginternal\"\u003e402\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eConcentration, \u003ca href=\"#Page_34\" class=\"pginternal\"\u003e34\u003c/a\u003e, \u003ca href=\"#Page_240\" class=\"pginternal\"\u003e240\u003c/a\u003e, \u003ca href=\"#Page_300\" class=\"pginternal\"\u003e300\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eConditioned, The, \u003ca href=\"#Page_158\" class=\"pginternal\"\u003e158\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eConfucius, \u003ca href=\"#Page_28\" class=\"pginternal\"\u003e28\u003c/a\u003e, \u003ca href=\"#Page_38\" class=\"pginternal\"\u003e38\u003c/a\u003e, \u003ca href=\"#Page_45\" class=\"pginternal\"\u003e45\u003c/a\u003e, \u003ca href=\"#Page_55\" class=\"pginternal\"\u003e55\u003c/a\u003e, \u003ca href=\"#Page_56\" class=\"pginternal\"\u003e56\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and the leper) \u003ca href=\"#Page_62\" class=\"pginternal\"\u003e62\u003c/a\u003e, \u003ca href=\"#Page_83\" class=\"pginternal\"\u003e83\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and Lao Tzŭ) \u003ca href=\"#Page_144\" class=\"pginternal\"\u003e144\u003c/a\u003e, \u003ca href=\"#Page_166\" class=\"pginternal\"\u003e166\u003c/a\u003e, \u003ca href=\"#Page_182\" class=\"pginternal\"\u003e182\u003c/a\u003e, \u003ca href=\"#Page_184\" class=\"pginternal\"\u003e184\u003c/a\u003e, \u003ca href=\"#Page_188\" class=\"pginternal\"\u003e188\u003c/a\u003e, \u003ca href=\"#Page_266\" class=\"pginternal\"\u003e266\u003c/a\u003e, \u003ca href=\"#Page_282\" class=\"pginternal\"\u003e282\u003c/a\u003e; \u003ca href=\"#Page_149\" class=\"pginternal\"\u003e149\u003c/a\u003e, \u003ca href=\"#Page_179\" class=\"pginternal\"\u003e179\u003c/a\u003e, \u003ca href=\"#Page_182\" class=\"pginternal\"\u003e182\u003c/a\u003e, \u003ca href=\"#Page_201\" class=\"pginternal\"\u003e201\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(in danger) \u003ca href=\"#Page_213\" class=\"pginternal\"\u003e213\u003c/a\u003e, \u003ca href=\"#Page_251\" class=\"pginternal\"\u003e251\u003c/a\u003e; \u003ca href=\"#Page_225\" class=\"pginternal\"\u003e225\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(on concentration) \u003ca href=\"#Page_232\" class=\"pginternal\"\u003e232\u003c/a\u003e, \u003ca href=\"#Page_235\" class=\"pginternal\"\u003e235\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(at the cataract) \u003ca href=\"#Page_238\" class=\"pginternal\"\u003e238\u003c/a\u003e; \u003ca href=\"#Page_253\" class=\"pginternal\"\u003e253\u003c/a\u003e, \u003ca href=\"#Page_255\" class=\"pginternal\"\u003e255\u003c/a\u003e, \u003ca href=\"#Page_263\" class=\"pginternal\"\u003e263\u003c/a\u003e, \u003ca href=\"#Page_272\" class=\"pginternal\"\u003e272\u003c/a\u003e, \u003ca href=\"#Page_274\" class=\"pginternal\"\u003e274\u003c/a\u003e, \u003ca href=\"#Page_282\" class=\"pginternal\"\u003e282\u003c/a\u003e, \u003ca href=\"#Page_290\" class=\"pginternal\"\u003e290\u003c/a\u003e, \u003ca href=\"#Page_291\" class=\"pginternal\"\u003e291\u003c/a\u003e, \u003ca href=\"#Page_325\" class=\"pginternal\"\u003e325\u003c/a\u003e, \u003ca href=\"#Page_338\" class=\"pginternal\"\u003e338\u003c/a\u003e, \u003ca href=\"#Page_341\" class=\"pginternal\"\u003e341\u003c/a\u003e, \u003ca href=\"#Page_346\" class=\"pginternal\"\u003e346\u003c/a\u003e,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_457\"\u003e[457]\u003c/a\u003e\u003c/span\u003e\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and Lao Lai Tzŭ) \u003ca href=\"#Page_356\" class=\"pginternal\"\u003e356\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(changed his opinions) \u003ca href=\"#Page_365\" class=\"pginternal\"\u003e365\u003c/a\u003e; \u003ca href=\"#Page_366\" class=\"pginternal\"\u003e366\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and Robber Chê) \u003ca href=\"#Page_387\" class=\"pginternal\"\u003e387\u003c/a\u003e; \u003ca href=\"#Page_429\" class=\"pginternal\"\u003e429\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eConscription, \u003ca href=\"#Page_54\" class=\"pginternal\"\u003e54\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCooks, \u003ca href=\"#Page_6\" class=\"pginternal\"\u003e6\u003c/a\u003e, \u003ca href=\"#Page_33\" class=\"pginternal\"\u003e33\u003c/a\u003e, \u003ca href=\"#Page_104\" class=\"pginternal\"\u003e104\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCorrelatives, \u003ca href=\"#Page_207\" class=\"pginternal\"\u003e207\u003c/a\u003e, \u003ca href=\"#Page_208\" class=\"pginternal\"\u003e208\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCorpse, (boy who impersonates) \u003ca href=\"#Page_6\" class=\"pginternal\"\u003e6\u003c/a\u003e, \u003ca href=\"#Page_97\" class=\"pginternal\"\u003e97\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(singing near a) \u003ca href=\"#Page_83\" class=\"pginternal\"\u003e83\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCunning, \u003ca href=\"#Page_315\" class=\"pginternal\"\u003e315\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCrane\u0027s legs, A, \u003ca href=\"#Page_101\" class=\"pginternal\"\u003e101\u003c/a\u003e, \u003ca href=\"#Page_332\" class=\"pginternal\"\u003e332\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eCriteria (of our minds), \u003ca href=\"#Page_16\" class=\"pginternal\"\u003e16\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(of Confucius), \u003ca href=\"#Page_166\" class=\"pginternal\"\u003e166\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eDark, Seeing in the, \u003ca href=\"#Page_139\" class=\"pginternal\"\u003e139\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDark Palace, The, \u003ca href=\"#Page_77\" class=\"pginternal\"\u003e77\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDark-Steep Mt., The, \u003ca href=\"#Page_276\" class=\"pginternal\"\u003e276\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDeath. \u003ci\u003eSee\u003c/i\u003e Life and Death.\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDeath of Chuang Tzŭ\u0027s wife, \u003ca href=\"#Page_223\" class=\"pginternal\"\u003e223\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDestiny, \u003ca href=\"#Page_46\" class=\"pginternal\"\u003e46\u003c/a\u003e, \u003ca href=\"#Page_64\" class=\"pginternal\"\u003e64\u003c/a\u003e, \u003ca href=\"#Page_74\" class=\"pginternal\"\u003e74\u003c/a\u003e, \u003ca href=\"#Page_90\" class=\"pginternal\"\u003e90\u003c/a\u003e, \u003ca href=\"#Page_143\" class=\"pginternal\"\u003e143\u003c/a\u003e, \u003ca href=\"#Page_189\" class=\"pginternal\"\u003e189\u003c/a\u003e, \u003ca href=\"#Page_258\" class=\"pginternal\"\u003e258\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDeterminate relations, \u003ca href=\"#Page_332\" class=\"pginternal\"\u003e332\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDialecticians, \u003ca href=\"#Page_318\" class=\"pginternal\"\u003e318\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDimensions, \u003ca href=\"#Page_202\" class=\"pginternal\"\u003e202\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDiscontent, \u003ca href=\"#Page_402\" class=\"pginternal\"\u003e402\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDiscord and accord, \u003ca href=\"#Page_320\" class=\"pginternal\"\u003e320\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDistance relative, \u003ca href=\"#Page_2\" class=\"pginternal\"\u003e2\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDiversity, \u003ca href=\"#Page_331\" class=\"pginternal\"\u003e331\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDivination, \u003ca href=\"#Page_357\" class=\"pginternal\"\u003e357\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDivine Man, \u003ca href=\"#Page_7\" class=\"pginternal\"\u003e7\u003c/a\u003e, \u003ca href=\"#Page_85\" class=\"pginternal\"\u003e85\u003c/a\u003e, \u003ca href=\"#Page_151\" class=\"pginternal\"\u003e151\u003c/a\u003e, \u003ca href=\"#Page_193\" class=\"pginternal\"\u003e193\u003c/a\u003e, \u003ca href=\"#Page_331\" class=\"pginternal\"\u003e331\u003c/a\u003e, \u003ca href=\"#Page_361\" class=\"pginternal\"\u003e361\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDivine Teacher, The, \u003ca href=\"#Page_317\" class=\"pginternal\"\u003e317\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDo-nothing Say-nothing, \u003ca href=\"#Page_276\" class=\"pginternal\"\u003e276\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDoctrine of Silence, \u003ca href=\"#Page_56\" class=\"pginternal\"\u003e56\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDogs, (straw) \u003ca href=\"#Page_180\" class=\"pginternal\"\u003e180\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(how to judge of) \u003ca href=\"#Page_312\" class=\"pginternal\"\u003e312\u003c/a\u003e, \u003ca href=\"#Page_327\" class=\"pginternal\"\u003e327\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(why they bark) \u003ca href=\"#Page_350\" class=\"pginternal\"\u003e350\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDog-tooth violet, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDoorkeepers, \u003ca href=\"#Page_320\" class=\"pginternal\"\u003e320\u003c/a\u003e, \u003ca href=\"#Page_329\" class=\"pginternal\"\u003e329\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDoubts, \u003ca href=\"#Page_102\" class=\"pginternal\"\u003e102\u003c/a\u003e, \u003ca href=\"#Page_117\" class=\"pginternal\"\u003e117\u003c/a\u003e, \u003ca href=\"#Page_244\" class=\"pginternal\"\u003e244\u003c/a\u003e, \u003ca href=\"#Page_334\" class=\"pginternal\"\u003e334\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDove, young, \u003ca href=\"#Page_2\" class=\"pginternal\"\u003e2\u003c/a\u003e, \u003ca href=\"#Page_306\" class=\"pginternal\"\u003e306\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDragon, Lao Tzŭ a, \u003ca href=\"#Page_185\" class=\"pginternal\"\u003e185\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDragons, \u003ca href=\"#Page_214\" class=\"pginternal\"\u003e214\u003c/a\u003e, \u003ca href=\"#Page_263\" class=\"pginternal\"\u003e263\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDragon-power, \u003ca href=\"#Page_122\" class=\"pginternal\"\u003e122\u003c/a\u003e, \u003ca href=\"#Page_185\" class=\"pginternal\"\u003e185\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDream, Life a, \u003ca href=\"#Page_30\" class=\"pginternal\"\u003e30\u003c/a\u003e, \u003ca href=\"#Page_86\" class=\"pginternal\"\u003e86\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDreamless sleep, \u003ca href=\"#Page_82\" class=\"pginternal\"\u003e82\u003c/a\u003e, \u003ca href=\"#Page_192\" class=\"pginternal\"\u003e192\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDregs of knowledge, \u003ca href=\"#Page_172\" class=\"pginternal\"\u003e172\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDrugs, \u003ca href=\"#Page_299\" class=\"pginternal\"\u003e299\u003c/a\u003e, \u003ca href=\"#Page_331\" class=\"pginternal\"\u003e331\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDrunken man, A, \u003ca href=\"#Page_232\" class=\"pginternal\"\u003e232\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDuck\u0027s legs, A, \u003ca href=\"#Page_101\" class=\"pginternal\"\u003e101\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDuckweed, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDust-bin, Spirit of the, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDuty, \u003ca href=\"#Page_46\" class=\"pginternal\"\u003e46\u003c/a\u003e, \u003ca href=\"#Page_88\" class=\"pginternal\"\u003e88\u003c/a\u003e, \u003ca href=\"#Page_101\" class=\"pginternal\"\u003e101\u003c/a\u003e, \u003ca href=\"#Page_108\" class=\"pginternal\"\u003e108\u003c/a\u003e, \u003ca href=\"#Page_114\" class=\"pginternal\"\u003e114\u003c/a\u003e, \u003ca href=\"#Page_121\" class=\"pginternal\"\u003e121\u003c/a\u003e, \u003ca href=\"#Page_122\" class=\"pginternal\"\u003e122\u003c/a\u003e, \u003ca href=\"#Page_133\" class=\"pginternal\"\u003e133\u003c/a\u003e, \u003ca href=\"#Page_166\" class=\"pginternal\"\u003e166\u003c/a\u003e, \u003ca href=\"#Page_277\" class=\"pginternal\"\u003e277\u003c/a\u003e, \u003ca href=\"#Page_298\" class=\"pginternal\"\u003e298\u003c/a\u003e, \u003ca href=\"#Page_307\" class=\"pginternal\"\u003e307\u003c/a\u003e, \u003ca href=\"#Page_367\" class=\"pginternal\"\u003e367\u003c/a\u003e, \u003ca href=\"#Page_433\" class=\"pginternal\"\u003e433\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eDying, No advantage in not, \u003ca href=\"#Page_15\" class=\"pginternal\"\u003e15\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eEar, The, \u003ca href=\"#Page_333\" class=\"pginternal\"\u003e333\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eEarth, \u003ca href=\"#Page_161\" class=\"pginternal\"\u003e161\u003c/a\u003e, \u003ca href=\"#Page_173\" class=\"pginternal\"\u003e173\u003c/a\u003e, \u003ca href=\"#Page_223\" class=\"pginternal\"\u003e223\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(music of) \u003ca href=\"#Page_12\" class=\"pginternal\"\u003e12\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eEel\u0027s habitat, The, \u003ca href=\"#Page_27\" class=\"pginternal\"\u003e27\u003c/a\u003e, \u003ca href=\"#Page_295\" class=\"pginternal\"\u003e295\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003e\u003cem\u003eEgo\u003c/em\u003e, Whence the, \u003ca href=\"#Page_14\" class=\"pginternal\"\u003e14\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eEmotions, \u003ca href=\"#Page_308\" class=\"pginternal\"\u003e308\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eEmpyrean, The, \u003ca href=\"#Page_288\" class=\"pginternal\"\u003e288\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eEnergy, Hu Tzŭ shows his internal, \u003ca href=\"#Page_96\" class=\"pginternal\"\u003e96\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eEnthusiasts, \u003ca href=\"#Page_330\" class=\"pginternal\"\u003e330\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eEssentials, \u003ca href=\"#Page_162\" class=\"pginternal\"\u003e162\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eEvil speakers, \u003ca href=\"#Page_39\" class=\"pginternal\"\u003e39\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eExcalibur, \u003ca href=\"#Page_82\" class=\"pginternal\"\u003e82\u003c/a\u003e, \u003ca href=\"#Page_303\" class=\"pginternal\"\u003e303\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eExhaling and inhaling, \u003ca href=\"#Page_191\" class=\"pginternal\"\u003e191\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eExistence and non-existence, \u003ca href=\"#Page_206\" class=\"pginternal\"\u003e206\u003c/a\u003e, \u003ca href=\"#Page_304\" class=\"pginternal\"\u003e304\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eExternal, The, \u003ca href=\"#Page_49\" class=\"pginternal\"\u003e49\u003c/a\u003e, \u003ca href=\"#Page_82\" class=\"pginternal\"\u003e82\u003c/a\u003e, \u003ca href=\"#Page_103\" class=\"pginternal\"\u003e103\u003c/a\u003e, \u003ca href=\"#Page_156\" class=\"pginternal\"\u003e156\u003c/a\u003e, \u003ca href=\"#Page_235\" class=\"pginternal\"\u003e235\u003c/a\u003e, \u003ca href=\"#Page_299\" class=\"pginternal\"\u003e299\u003c/a\u003e, \u003ca href=\"#Page_302\" class=\"pginternal\"\u003e302\u003c/a\u003e, \u003ca href=\"#Page_310\" class=\"pginternal\"\u003e310\u003c/a\u003e, \u003ca href=\"#Page_315\" class=\"pginternal\"\u003e315\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eExtremes meet, \u003ca href=\"#Page_115\" class=\"pginternal\"\u003e115\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eEye, The, \u003ca href=\"#Page_211\" class=\"pginternal\"\u003e211\u003c/a\u003e, \u003ca href=\"#Page_333\" class=\"pginternal\"\u003e333\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eFa Yen, The, \u003ca href=\"#Page_47\" class=\"pginternal\"\u003e47\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFailure, Causes of, \u003ca href=\"#Page_432\" class=\"pginternal\"\u003e432\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFallacia amphiboliæ, \u003ca href=\"#Page_275\" class=\"pginternal\"\u003e275\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFame \u003cem\u003eor\u003c/em\u003e Reputation, \u003ca href=\"#Page_5\" class=\"pginternal\"\u003e5\u003c/a\u003e, \u003ca href=\"#Page_103\" class=\"pginternal\"\u003e103\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFan, Prince of, \u003ca href=\"#Page_275\" class=\"pginternal\"\u003e275\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFang Ming, \u003ca href=\"#Page_316\" class=\"pginternal\"\u003e316\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFasting, \u003ca href=\"#Page_42\" class=\"pginternal\"\u003e42\u003c/a\u003e, \u003ca href=\"#Page_43\" class=\"pginternal\"\u003e43\u003c/a\u003e, \u003ca href=\"#Page_282\" class=\"pginternal\"\u003e282\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFather praising son, \u003ca href=\"#Page_363\" class=\"pginternal\"\u003e363\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFên-yang, \u003ca href=\"#Page_8\" class=\"pginternal\"\u003e8\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFêng Mêng, \u003ca href=\"#Page_255\" class=\"pginternal\"\u003e255\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFighting, \u003ca href=\"#Page_207\" class=\"pginternal\"\u003e207\u003c/a\u003e, \u003ca href=\"#Page_315\" class=\"pginternal\"\u003e315\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFighting-cocks, \u003ca href=\"#Page_238\" class=\"pginternal\"\u003e238\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFilial piety, \u003ca href=\"#Page_153\" class=\"pginternal\"\u003e153\u003c/a\u003e, \u003ca href=\"#Page_175\" class=\"pginternal\"\u003e175\u003c/a\u003e, \u003ca href=\"#Page_186\" class=\"pginternal\"\u003e186\u003c/a\u003e, \u003ca href=\"#Page_361\" class=\"pginternal\"\u003e361\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFinger, \u003ca href=\"#Page_19\" class=\"pginternal\"\u003e19\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFire eternal, \u003ca href=\"#Page_37\" class=\"pginternal\"\u003e37\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFire Spirit, The, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFire, Production of, \u003ca href=\"#Page_353\" class=\"pginternal\"\u003e353\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFirst Cause, \u003ca href=\"#Page_246\" class=\"pginternal\"\u003e246\u003c/a\u003e, \u003ca href=\"#Page_267\" class=\"pginternal\"\u003e267\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFisherman, \u003ca href=\"#Page_357\" class=\"pginternal\"\u003e357\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFishes, \u003ca href=\"#Page_114\" class=\"pginternal\"\u003e114\u003c/a\u003e, \u003ca href=\"#Page_174\" class=\"pginternal\"\u003e174\u003c/a\u003e, \u003ca href=\"#Page_185\" class=\"pginternal\"\u003e185\u003c/a\u003e, \u003ca href=\"#Page_295\" class=\"pginternal\"\u003e295\u003c/a\u003e, \u003ca href=\"#Page_296\" class=\"pginternal\"\u003e296\u003c/a\u003e, \u003ca href=\"#Page_331\" class=\"pginternal\"\u003e331\u003c/a\u003e, \u003ca href=\"#Page_354\" class=\"pginternal\"\u003e354\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003ehappiness of, \u003ca href=\"#Page_218\" class=\"pginternal\"\u003e218\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFish-hawks, \u003ca href=\"#Page_189\" class=\"pginternal\"\u003e189\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFive Bonds, The, \u003ca href=\"#Page_399\" class=\"pginternal\"\u003e399\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFive Princes, \u003ca href=\"#Page_78\" class=\"pginternal\"\u003e78\u003c/a\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_458\"\u003e[458]\u003c/a\u003e\u003c/span\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFive Rulers, The, \u003ca href=\"#Page_186\" class=\"pginternal\"\u003e186\u003c/a\u003e, \u003ca href=\"#Page_202\" class=\"pginternal\"\u003e202\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFlattery, \u003ca href=\"#Page_153\" class=\"pginternal\"\u003e153\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFools, \u003ca href=\"#Page_154\" class=\"pginternal\"\u003e154\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFoot, The, \u003ca href=\"#Page_333\" class=\"pginternal\"\u003e333\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFoot-prints, \u003ca href=\"#Page_188\" class=\"pginternal\"\u003e188\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFootsteps, Afraid of his, \u003ca href=\"#Page_418\" class=\"pginternal\"\u003e418\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eForgetfulness, \u003ca href=\"#Page_65\" class=\"pginternal\"\u003e65\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eForm, \u003ca href=\"#Page_144\" class=\"pginternal\"\u003e144\u003c/a\u003e, \u003ca href=\"#Page_297\" class=\"pginternal\"\u003e297\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eForms and Name, \u003ca href=\"#Page_163\" class=\"pginternal\"\u003e163\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFour Seas, The, \u003ca href=\"#Page_123\" class=\"pginternal\"\u003e123\u003c/a\u003e, \u003ca href=\"#Page_151\" class=\"pginternal\"\u003e151\u003c/a\u003e, \u003ca href=\"#Page_202\" class=\"pginternal\"\u003e202\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFoxes, \u003ca href=\"#Page_247\" class=\"pginternal\"\u003e247\u003c/a\u003e, \u003ca href=\"#Page_295\" class=\"pginternal\"\u003e295\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFriendship, \u003ca href=\"#Page_253\" class=\"pginternal\"\u003e253\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFrog of the Well, \u003ca href=\"#Page_201\" class=\"pginternal\"\u003e201\u003c/a\u003e, \u003ca href=\"#Page_215\" class=\"pginternal\"\u003e215\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFu Hsi, \u003ca href=\"#Page_45\" class=\"pginternal\"\u003e45\u003c/a\u003e, \u003ca href=\"#Page_77\" class=\"pginternal\"\u003e77\u003c/a\u003e, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e, \u003ca href=\"#Page_196\" class=\"pginternal\"\u003e196\u003c/a\u003e, \u003ca href=\"#Page_274\" class=\"pginternal\"\u003e274\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFu Yüeh, \u003ca href=\"#Page_78\" class=\"pginternal\"\u003e78\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eFulness and decay, \u003ca href=\"#Page_203\" class=\"pginternal\"\u003e203\u003c/a\u003e, \u003ca href=\"#Page_287\" class=\"pginternal\"\u003e287\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eGain, \u003ca href=\"#Page_103\" class=\"pginternal\"\u003e103\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGambling, \u003ca href=\"#Page_234\" class=\"pginternal\"\u003e234\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGeese, \u003ca href=\"#Page_297\" class=\"pginternal\"\u003e297\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGentleness, \u003ca href=\"#Page_123\" class=\"pginternal\"\u003e123\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGlow-worm, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGlue, Sticking without, \u003ca href=\"#Page_102\" class=\"pginternal\"\u003e102\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGod, \u003ca href=\"#Page_1\" class=\"pginternal\"\u003e1\u003c/a\u003e, \u003ca href=\"#Page_15\" class=\"pginternal\"\u003e15\u003c/a\u003e, \u003ca href=\"#Page_31\" class=\"pginternal\"\u003e31\u003c/a\u003e, \u003ca href=\"#Page_68\" class=\"pginternal\"\u003e68\u003c/a\u003e, \u003ca href=\"#Page_82\" class=\"pginternal\"\u003e82\u003c/a\u003e, \u003ca href=\"#Page_163\" class=\"pginternal\"\u003e163\u003c/a\u003e, \u003ca href=\"#Page_257\" class=\"pginternal\"\u003e257\u003c/a\u003e, \u003ca href=\"#Page_282\" class=\"pginternal\"\u003e282\u003c/a\u003e, \u003ca href=\"#Page_301\" class=\"pginternal\"\u003e301\u003c/a\u003e, \u003ca href=\"#Page_333\" class=\"pginternal\"\u003e333\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGoitre, A large, \u003ca href=\"#Page_65\" class=\"pginternal\"\u003e65\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGolden Age, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e, \u003ca href=\"#Page_152\" class=\"pginternal\"\u003e152\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGolden Roster, \u003ca href=\"#Page_313\" class=\"pginternal\"\u003e313\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGoose, The cackling, \u003ca href=\"#Page_245\" class=\"pginternal\"\u003e245\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGourd, Five-bushel, \u003ca href=\"#Page_9\" class=\"pginternal\"\u003e9\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGovernment, (a curse) \u003ca href=\"#Page_92\" class=\"pginternal\"\u003e92\u003c/a\u003e; \u003ca href=\"#Page_107\" class=\"pginternal\"\u003e107\u003c/a\u003e, \u003ca href=\"#Page_114\" class=\"pginternal\"\u003e114\u003c/a\u003e, \u003ca href=\"#Page_119\" class=\"pginternal\"\u003e119\u003c/a\u003e, \u003ca href=\"#Page_123\" class=\"pginternal\"\u003e123\u003c/a\u003e, \u003ca href=\"#Page_130\" class=\"pginternal\"\u003e130\u003c/a\u003e, \u003ca href=\"#Page_132\" class=\"pginternal\"\u003e132\u003c/a\u003e, \u003ca href=\"#Page_146\" class=\"pginternal\"\u003e146\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(by the true Sage) \u003ca href=\"#Page_151\" class=\"pginternal\"\u003e151\u003c/a\u003e; \u003ca href=\"#Page_163\" class=\"pginternal\"\u003e163\u003c/a\u003e, \u003ca href=\"#Page_164\" class=\"pginternal\"\u003e164\u003c/a\u003e, \u003ca href=\"#Page_186\" class=\"pginternal\"\u003e186\u003c/a\u003e, \u003ca href=\"#Page_187\" class=\"pginternal\"\u003e187\u003c/a\u003e, \u003ca href=\"#Page_317\" class=\"pginternal\"\u003e317\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGrand Augur, The, \u003ca href=\"#Page_236\" class=\"pginternal\"\u003e236\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGrand Tutor, \u003ca href=\"#Page_272\" class=\"pginternal\"\u003e272\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGrave, Opening a, \u003ca href=\"#Page_355\" class=\"pginternal\"\u003e355\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGreat Bear, The, \u003ca href=\"#Page_77\" class=\"pginternal\"\u003e77\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGreat truths, \u003ca href=\"#Page_154\" class=\"pginternal\"\u003e154\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGreat Yü, The, \u003ca href=\"#Page_16\" class=\"pginternal\"\u003e16\u003c/a\u003e, \u003ca href=\"#Page_142\" class=\"pginternal\"\u003e142\u003c/a\u003e, \u003ca href=\"#Page_152\" class=\"pginternal\"\u003e152\u003c/a\u003e, \u003ca href=\"#Page_215\" class=\"pginternal\"\u003e215\u003c/a\u003e, \u003ca href=\"#Page_254\" class=\"pginternal\"\u003e254\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eGrief, Real, \u003ca href=\"#Page_85\" class=\"pginternal\"\u003e85\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eHan-ch\u0027ih, The, \u003ca href=\"#Page_176\" class=\"pginternal\"\u003e176\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHan-tan, \u003ca href=\"#Page_216\" class=\"pginternal\"\u003e216\u003c/a\u003e, \u003ca href=\"#Page_217\" class=\"pginternal\"\u003e217\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(siege of) \u003ca href=\"#Page_113\" class=\"pginternal\"\u003e113\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHan-yin, \u003ca href=\"#Page_147\" class=\"pginternal\"\u003e147\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHappiness, (in inaction) \u003ca href=\"#Page_158\" class=\"pginternal\"\u003e158\u003c/a\u003e, \u003ca href=\"#Page_159\" class=\"pginternal\"\u003e159\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(elements of) \u003ca href=\"#Page_220\" class=\"pginternal\"\u003e220\u003c/a\u003e, \u003ca href=\"#Page_405\" class=\"pginternal\"\u003e405\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(of fishes) \u003ca href=\"#Page_218\" class=\"pginternal\"\u003e218\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and sorrow) \u003ca href=\"#Page_199\" class=\"pginternal\"\u003e199\u003c/a\u003e, \u003ca href=\"#Page_221\" class=\"pginternal\"\u003e221\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHard and White, The, \u003ca href=\"#Page_22\" class=\"pginternal\"\u003e22\u003c/a\u003e, \u003ca href=\"#Page_67\" class=\"pginternal\"\u003e67\u003c/a\u003e, \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e, \u003ca href=\"#Page_117\" class=\"pginternal\"\u003e117\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHê Hsü, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHearing, Sense of, \u003ca href=\"#Page_99\" class=\"pginternal\"\u003e99\u003c/a\u003e, \u003ca href=\"#Page_104\" class=\"pginternal\"\u003e104\u003c/a\u003e, \u003ca href=\"#Page_115\" class=\"pginternal\"\u003e115\u003c/a\u003e, \u003ca href=\"#Page_121\" class=\"pginternal\"\u003e121\u003c/a\u003e, \u003ca href=\"#Page_311\" class=\"pginternal\"\u003e311\u003c/a\u003e, \u003ca href=\"#Page_333\" class=\"pginternal\"\u003e333\u003c/a\u003e, \u003ca href=\"#Page_359\" class=\"pginternal\"\u003e359\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHeart, Natural goodness of, \u003ca href=\"#Page_123\" class=\"pginternal\"\u003e123\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(the seat of intellect) \u003ca href=\"#Page_297\" class=\"pginternal\"\u003e297\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHeat, Latent, \u003ca href=\"#Page_319\" class=\"pginternal\"\u003e319\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHeaven, \u003ca href=\"#Page_161\" class=\"pginternal\"\u003e161\u003c/a\u003e, \u003ca href=\"#Page_173\" class=\"pginternal\"\u003e173\u003c/a\u003e, \u003ca href=\"#Page_223\" class=\"pginternal\"\u003e223\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHermaphrodites, \u003ca href=\"#Page_189\" class=\"pginternal\"\u003e189\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHeron, \u003ca href=\"#Page_366\" class=\"pginternal\"\u003e366\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHo Hsü, \u003ca href=\"#Page_109\" class=\"pginternal\"\u003e109\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHo-shang, \u003ca href=\"#Page_434\" class=\"pginternal\"\u003e434\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHorses, \u003ca href=\"#Page_19\" class=\"pginternal\"\u003e19\u003c/a\u003e, \u003ca href=\"#Page_106\" class=\"pginternal\"\u003e106\u003c/a\u003e, \u003ca href=\"#Page_209\" class=\"pginternal\"\u003e209\u003c/a\u003e, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e, \u003ca href=\"#Page_285\" class=\"pginternal\"\u003e285\u003c/a\u003e, \u003ca href=\"#Page_312\" class=\"pginternal\"\u003e312\u003c/a\u003e, \u003ca href=\"#Page_316\" class=\"pginternal\"\u003e316\u003c/a\u003e, \u003ca href=\"#Page_347\" class=\"pginternal\"\u003e347\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHou I \u003cem\u003eor\u003c/em\u003e Yi, \u003ca href=\"#Page_60\" class=\"pginternal\"\u003e60\u003c/a\u003e, \u003ca href=\"#Page_255\" class=\"pginternal\"\u003e255\u003c/a\u003e, \u003ca href=\"#Page_308\" class=\"pginternal\"\u003e308\u003c/a\u003e, \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e, \u003ca href=\"#Page_319\" class=\"pginternal\"\u003e319\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHouse, A, \u003ca href=\"#Page_306\" class=\"pginternal\"\u003e306\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsi P\u0027êng, \u003ca href=\"#Page_316\" class=\"pginternal\"\u003e316\u003c/a\u003e, \u003ca href=\"#Page_322\" class=\"pginternal\"\u003e322\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsi Shih knits her brows, \u003ca href=\"#Page_182\" class=\"pginternal\"\u003e182\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsi Wang Mu, \u003ca href=\"#Page_78\" class=\"pginternal\"\u003e78\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsi Wei, \u003ca href=\"#Page_76\" class=\"pginternal\"\u003e76\u003c/a\u003e, \u003ca href=\"#Page_292\" class=\"pginternal\"\u003e292\u003c/a\u003e, \u003ca href=\"#Page_346\" class=\"pginternal\"\u003e346\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsi Wei Shih, \u003ca href=\"#Page_359\" class=\"pginternal\"\u003e359\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsiang-ch\u0027êng, \u003ca href=\"#Page_316\" class=\"pginternal\"\u003e316\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsiang Li Ch\u0027in, \u003ca href=\"#Page_442\" class=\"pginternal\"\u003e442\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsiao Chi, \u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsiao Poh (Duke Huan), \u003ca href=\"#Page_399\" class=\"pginternal\"\u003e399\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsien of the Kung-wêns, \u003ca href=\"#Page_35\" class=\"pginternal\"\u003e35\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsien-ch\u0027ih, The, \u003ca href=\"#Page_227\" class=\"pginternal\"\u003e227\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsien Yüan, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsin, The, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsü (butterflies), \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsü-aos, The, \u003ca href=\"#Page_26\" class=\"pginternal\"\u003e26\u003c/a\u003e, \u003ca href=\"#Page_40\" class=\"pginternal\"\u003e40\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsü Wu Kuei, \u003ca href=\"#Page_311\" class=\"pginternal\"\u003e311\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsü Yu, \u003ca href=\"#Page_6\" class=\"pginternal\"\u003e6\u003c/a\u003e, \u003ca href=\"#Page_87\" class=\"pginternal\"\u003e87\u003c/a\u003e, \u003ca href=\"#Page_140\" class=\"pginternal\"\u003e140\u003c/a\u003e, \u003ca href=\"#Page_329\" class=\"pginternal\"\u003e329\u003c/a\u003e, \u003ca href=\"#Page_361\" class=\"pginternal\"\u003e361\u003c/a\u003e, \u003ca href=\"#Page_382\" class=\"pginternal\"\u003e382\u003c/a\u003e, \u003ca href=\"#Page_404\" class=\"pginternal\"\u003e404\u003c/a\u003e, \u003ca href=\"#Page_432\" class=\"pginternal\"\u003e432\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHsü Yü Chi T\u0027o, \u003ca href=\"#Page_73\" class=\"pginternal\"\u003e73\u003c/a\u003e, \u003ca href=\"#Page_361\" class=\"pginternal\"\u003e361\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHu, \u003ca href=\"#Page_98\" class=\"pginternal\"\u003e98\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHu Pu Hsieh, \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHu Tzŭ, \u003ca href=\"#Page_94\" class=\"pginternal\"\u003e94\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHua, \u003ca href=\"#Page_141\" class=\"pginternal\"\u003e141\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(Mt.) \u003ca href=\"#Page_443\" class=\"pginternal\"\u003e443\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHua Chi, \u003ca href=\"#Page_316\" class=\"pginternal\"\u003e316\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHua Lin, \u003ca href=\"#Page_207\" class=\"pginternal\"\u003e207\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHua Tzŭ, \u003ca href=\"#Page_339\" class=\"pginternal\"\u003e339\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHuan (Confucianist), \u003ca href=\"#Page_426\" class=\"pginternal\"\u003e426\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHuan of Ch\u0027i, Duke, \u003ca href=\"#Page_65\" class=\"pginternal\"\u003e65\u003c/a\u003e, \u003ca href=\"#Page_170\" class=\"pginternal\"\u003e170\u003c/a\u003e, \u003ca href=\"#Page_236\" class=\"pginternal\"\u003e236\u003c/a\u003e, \u003ca href=\"#Page_322\" class=\"pginternal\"\u003e322\u003c/a\u003e, \u003ca href=\"#Page_399\" class=\"pginternal\"\u003e399\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHuan Tou, \u003ca href=\"#Page_124\" class=\"pginternal\"\u003e124\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHuan T\u0027uan, \u003ca href=\"#Page_453\" class=\"pginternal\"\u003e453\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHuang-chung, \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHuang-hua, The, \u003ca href=\"#Page_154\" class=\"pginternal\"\u003e154\u003c/a\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_459\"\u003e[459]\u003c/a\u003e\u003c/span\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHuang-k\u0027uang, The, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHuang Liao, \u003ca href=\"#Page_453\" class=\"pginternal\"\u003e453\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHuang Ti. \u003ci\u003eSee\u003c/i\u003e Yellow Emperor\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHuang Tzŭ Kao Ngao, \u003ca href=\"#Page_236\" class=\"pginternal\"\u003e236\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHui, Prince, \u003ca href=\"#Page_33\" class=\"pginternal\"\u003e33\u003c/a\u003e, (of Wei) \u003ca href=\"#Page_338\" class=\"pginternal\"\u003e338\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHui Tzŭ, \u003ca href=\"#Page_8\" class=\"pginternal\"\u003e8\u003c/a\u003e, \u003ca href=\"#Page_66\" class=\"pginternal\"\u003e66\u003c/a\u003e, \u003ca href=\"#Page_217\" class=\"pginternal\"\u003e217\u003c/a\u003e, \u003ca href=\"#Page_218\" class=\"pginternal\"\u003e218\u003c/a\u003e, \u003ca href=\"#Page_223\" class=\"pginternal\"\u003e223\u003c/a\u003e, \u003ca href=\"#Page_318\" class=\"pginternal\"\u003e318\u003c/a\u003e, \u003ca href=\"#Page_321\" class=\"pginternal\"\u003e321\u003c/a\u003e, \u003ca href=\"#Page_341\" class=\"pginternal\"\u003e341\u003c/a\u003e, \u003ca href=\"#Page_358\" class=\"pginternal\"\u003e358\u003c/a\u003e, \u003ca href=\"#Page_361\" class=\"pginternal\"\u003e361\u003c/a\u003e, \u003ca href=\"#Page_365\" class=\"pginternal\"\u003e365\u003c/a\u003e, \u003ca href=\"#Page_450\" class=\"pginternal\"\u003e450\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHunchbacks, \u003ca href=\"#Page_55\" class=\"pginternal\"\u003e55\u003c/a\u003e, \u003ca href=\"#Page_65\" class=\"pginternal\"\u003e65\u003c/a\u003e, \u003ca href=\"#Page_224\" class=\"pginternal\"\u003e224\u003c/a\u003e, \u003ca href=\"#Page_232\" class=\"pginternal\"\u003e232\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eHun Tun, \u003ca href=\"#Page_98\" class=\"pginternal\"\u003e98\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eI, Mt., \u003ca href=\"#Page_341\" class=\"pginternal\"\u003e341\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eI Chieh, \u003ca href=\"#Page_335\" class=\"pginternal\"\u003e335\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eI-êrh, The, \u003ca href=\"#Page_251\" class=\"pginternal\"\u003e251\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eI Êrh Tzŭ, \u003ca href=\"#Page_87\" class=\"pginternal\"\u003e87\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eI Liao, \u003ca href=\"#Page_247\" class=\"pginternal\"\u003e247\u003c/a\u003e, \u003ca href=\"#Page_325\" class=\"pginternal\"\u003e325\u003c/a\u003e, \u003ca href=\"#Page_342\" class=\"pginternal\"\u003e342\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eI-lu, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eI Yin, \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e, \u003ca href=\"#Page_383\" class=\"pginternal\"\u003e383\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eImmunity of Drunkards, \u003ca href=\"#Page_232\" class=\"pginternal\"\u003e232\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eInaction, \u003ca href=\"#Page_80\" class=\"pginternal\"\u003e80\u003c/a\u003e, \u003ca href=\"#Page_97\" class=\"pginternal\"\u003e97\u003c/a\u003e, \u003ca href=\"#Page_122\" class=\"pginternal\"\u003e122\u003c/a\u003e, \u003ca href=\"#Page_131\" class=\"pginternal\"\u003e131\u003c/a\u003e, \u003ca href=\"#Page_134\" class=\"pginternal\"\u003e134\u003c/a\u003e, \u003ca href=\"#Page_136\" class=\"pginternal\"\u003e136\u003c/a\u003e, \u003ca href=\"#Page_137\" class=\"pginternal\"\u003e137\u003c/a\u003e, \u003ca href=\"#Page_158\" class=\"pginternal\"\u003e158\u003c/a\u003e, \u003ca href=\"#Page_159\" class=\"pginternal\"\u003e159\u003c/a\u003e, \u003ca href=\"#Page_160\" class=\"pginternal\"\u003e160\u003c/a\u003e, \u003ca href=\"#Page_165\" class=\"pginternal\"\u003e165\u003c/a\u003e, \u003ca href=\"#Page_222\" class=\"pginternal\"\u003e222\u003c/a\u003e, \u003ca href=\"#Page_288\" class=\"pginternal\"\u003e288\u003c/a\u003e, \u003ca href=\"#Page_308\" class=\"pginternal\"\u003e308\u003c/a\u003e, \u003ca href=\"#Page_318\" class=\"pginternal\"\u003e318\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eInfinite, One with the, \u003ca href=\"#Page_89\" class=\"pginternal\"\u003e89\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eInfinitesimal, The, \u003ca href=\"#Page_204\" class=\"pginternal\"\u003e204\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eInfluences, The Six, \u003ca href=\"#Page_129\" class=\"pginternal\"\u003e129\u003c/a\u003e, \u003ca href=\"#Page_174\" class=\"pginternal\"\u003e174\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eInstincts, \u003ca href=\"#Page_107\" class=\"pginternal\"\u003e107\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eIntelligence, \u003ca href=\"#Page_139\" class=\"pginternal\"\u003e139\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eInternal, The, \u003ca href=\"#Page_49\" class=\"pginternal\"\u003e49\u003c/a\u003e, \u003ca href=\"#Page_122\" class=\"pginternal\"\u003e122\u003c/a\u003e, \u003ca href=\"#Page_156\" class=\"pginternal\"\u003e156\u003c/a\u003e, \u003ca href=\"#Page_235\" class=\"pginternal\"\u003e235\u003c/a\u003e, \u003ca href=\"#Page_299\" class=\"pginternal\"\u003e299\u003c/a\u003e, \u003ca href=\"#Page_302\" class=\"pginternal\"\u003e302\u003c/a\u003e, \u003ca href=\"#Page_310\" class=\"pginternal\"\u003e310\u003c/a\u003e, \u003ca href=\"#Page_315\" class=\"pginternal\"\u003e315\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eIntrinsicality, \u003ca href=\"#Page_102\" class=\"pginternal\"\u003e102\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eIrrigation, \u003ca href=\"#Page_147\" class=\"pginternal\"\u003e147\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eJen, \u003ca href=\"#Page_251\" class=\"pginternal\"\u003e251\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eJen Ch\u0027iu, \u003ca href=\"#Page_290\" class=\"pginternal\"\u003e290\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eJen Hsiang Shih, \u003ca href=\"#Page_337\" class=\"pginternal\"\u003e337\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eJen Kung Tzŭ, \u003ca href=\"#Page_354\" class=\"pginternal\"\u003e354\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eJih Chung Shih, \u003ca href=\"#Page_92\" class=\"pginternal\"\u003e92\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eJoy and sorrow, \u003ca href=\"#Page_293\" class=\"pginternal\"\u003e293\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eKan, Blades from, \u003ca href=\"#Page_193\" class=\"pginternal\"\u003e193\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKan-yü-ku, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKao, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKêng Sang Ch\u0027u, \u003ca href=\"#Page_294\" class=\"pginternal\"\u003e294\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKings, The Three, \u003ca href=\"#Page_186\" class=\"pginternal\"\u003e186\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKnotted Cords, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKnowledge, (Great) \u003ca href=\"#Page_13\" class=\"pginternal\"\u003e13\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(of the ancients) \u003ca href=\"#Page_21\" class=\"pginternal\"\u003e21\u003c/a\u003e, \u003ca href=\"#Page_161\" class=\"pginternal\"\u003e161\u003c/a\u003e, \u003ca href=\"#Page_304\" class=\"pginternal\"\u003e304\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(limit to) \u003ca href=\"#Page_302\" class=\"pginternal\"\u003e302\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(perfection of) \u003ca href=\"#Page_333\" class=\"pginternal\"\u003e333\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(a curse) \u003ca href=\"#Page_115\" class=\"pginternal\"\u003e115\u003c/a\u003e, \u003ca href=\"#Page_118\" class=\"pginternal\"\u003e118\u003c/a\u003e, \u003ca href=\"#Page_125\" class=\"pginternal\"\u003e125\u003c/a\u003e, \u003ca href=\"#Page_129\" class=\"pginternal\"\u003e129\u003c/a\u003e, \u003ca href=\"#Page_298\" class=\"pginternal\"\u003e298\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(from repose) \u003ca href=\"#Page_195\" class=\"pginternal\"\u003e195\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(shallowness of) \u003ca href=\"#Page_293\" class=\"pginternal\"\u003e293\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(personified) \u003ca href=\"#Page_276\" class=\"pginternal\"\u003e276\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(of the wherefore) \u003ca href=\"#Page_368\" class=\"pginternal\"\u003e368\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKou Chien, \u003ca href=\"#Page_332\" class=\"pginternal\"\u003e332\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKu, Shepherd, \u003ca href=\"#Page_103\" class=\"pginternal\"\u003e103\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eK\u0027u Huo, \u003ca href=\"#Page_442\" class=\"pginternal\"\u003e442\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKu-tu, \u003ca href=\"#Page_384\" class=\"pginternal\"\u003e384\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKu-chüeh, Mt., \u003ca href=\"#Page_276\" class=\"pginternal\"\u003e276\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKuan Chung, \u003ca href=\"#Page_226\" class=\"pginternal\"\u003e226\u003c/a\u003e, \u003ca href=\"#Page_236\" class=\"pginternal\"\u003e236\u003c/a\u003e, \u003ca href=\"#Page_322\" class=\"pginternal\"\u003e322\u003c/a\u003e, \u003ca href=\"#Page_399\" class=\"pginternal\"\u003e399\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKuan Lung Fêng, \u003ca href=\"#Page_40\" class=\"pginternal\"\u003e40\u003c/a\u003e, \u003ca href=\"#Page_112\" class=\"pginternal\"\u003e112\u003c/a\u003e, \u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKuan Yin, \u003ca href=\"#Page_230\" class=\"pginternal\"\u003e230\u003c/a\u003e, \u003ca href=\"#Page_447\" class=\"pginternal\"\u003e447\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eK\u0027uang, \u003ca href=\"#Page_213\" class=\"pginternal\"\u003e213\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKuang Ch\u0027êng Tzŭ, \u003ca href=\"#Page_125\" class=\"pginternal\"\u003e125\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eK\u0027uang Tzŭ, \u003ca href=\"#Page_401\" class=\"pginternal\"\u003e401\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKuei, \u003ca href=\"#Page_206\" class=\"pginternal\"\u003e206\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eK\u0027uei, The, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKueis, The, \u003ca href=\"#Page_26\" class=\"pginternal\"\u003e26\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKuei-ch\u0027i, \u003ca href=\"#Page_332\" class=\"pginternal\"\u003e332\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKuei Chi, \u003ca href=\"#Page_354\" class=\"pginternal\"\u003e354\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eK\u0027un, \u003ca href=\"#Page_327\" class=\"pginternal\"\u003e327\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eK\u0027un Hun, \u003ca href=\"#Page_316\" class=\"pginternal\"\u003e316\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eK\u0027un-lun Mountains, \u003ca href=\"#Page_139\" class=\"pginternal\"\u003e139\u003c/a\u003e, \u003ca href=\"#Page_224\" class=\"pginternal\"\u003e224\u003c/a\u003e, \u003ca href=\"#Page_289\" class=\"pginternal\"\u003e289\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKung Ch\u0027ui the artisan, \u003ca href=\"#Page_115\" class=\"pginternal\"\u003e115\u003c/a\u003e, \u003ca href=\"#Page_242\" class=\"pginternal\"\u003e242\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKung Poh, \u003ca href=\"#Page_382\" class=\"pginternal\"\u003e382\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eK\u0027ung-t\u0027ung, \u003ca href=\"#Page_126\" class=\"pginternal\"\u003e126\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKung Sun Lung, \u003ca href=\"#Page_214\" class=\"pginternal\"\u003e214\u003c/a\u003e, \u003ca href=\"#Page_319\" class=\"pginternal\"\u003e319\u003c/a\u003e, \u003ca href=\"#Page_453\" class=\"pginternal\"\u003e453\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKung Tzŭ Mou, \u003ca href=\"#Page_215\" class=\"pginternal\"\u003e215\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKung Yüeh Hsiu, \u003ca href=\"#Page_335\" class=\"pginternal\"\u003e335\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eKuo, men of, \u003ca href=\"#Page_253\" class=\"pginternal\"\u003e253\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eLaggards, Whipping up the, \u003ca href=\"#Page_234\" class=\"pginternal\"\u003e234\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLanguage, The best, \u003ca href=\"#Page_293\" class=\"pginternal\"\u003e293\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLao Lai Tzŭ, \u003ca href=\"#Page_356\" class=\"pginternal\"\u003e356\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLao Lung Chi, \u003ca href=\"#Page_287\" class=\"pginternal\"\u003e287\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLao Tzŭ (and No-toes), \u003ca href=\"#Page_61\" class=\"pginternal\"\u003e61\u003c/a\u003e; \u003ca href=\"#Page_93\" class=\"pginternal\"\u003e93\u003c/a\u003e, \u003ca href=\"#Page_123\" class=\"pginternal\"\u003e123\u003c/a\u003e, \u003ca href=\"#Page_137\" class=\"pginternal\"\u003e137\u003c/a\u003e, \u003ca href=\"#Page_142\" class=\"pginternal\"\u003e142\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and Confucius) \u003ca href=\"#Page_144\" class=\"pginternal\"\u003e144\u003c/a\u003e, \u003ca href=\"#Page_166\" class=\"pginternal\"\u003e166\u003c/a\u003e; \u003ca href=\"#Page_168\" class=\"pginternal\"\u003e168\u003c/a\u003e, \u003ca href=\"#Page_169\" class=\"pginternal\"\u003e169\u003c/a\u003e, \u003ca href=\"#Page_182\" class=\"pginternal\"\u003e182\u003c/a\u003e, \u003ca href=\"#Page_184\" class=\"pginternal\"\u003e184\u003c/a\u003e, \u003ca href=\"#Page_266\" class=\"pginternal\"\u003e266\u003c/a\u003e, \u003ca href=\"#Page_282\" class=\"pginternal\"\u003e282\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and Kêng Sang Ch\u0027u) \u003ca href=\"#Page_294\" class=\"pginternal\"\u003e294\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and Nan Yung), \u003ca href=\"#Page_298\" class=\"pginternal\"\u003e298\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and Poh Chü) \u003ca href=\"#Page_343\" class=\"pginternal\"\u003e343\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and Yang Tzŭ Chü) \u003ca href=\"#Page_368\" class=\"pginternal\"\u003e368\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(death of) \u003ca href=\"#Page_36\" class=\"pginternal\"\u003e36\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLaw, The, \u003ca href=\"#Page_133\" class=\"pginternal\"\u003e133\u003c/a\u003e, \u003ca href=\"#Page_162\" class=\"pginternal\"\u003e162\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(men of), \u003ca href=\"#Page_318\" class=\"pginternal\"\u003e318\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLaws of Nature, \u003ca href=\"#Page_135\" class=\"pginternal\"\u003e135\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLei T\u0027ing, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLeopard, The, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e, \u003ca href=\"#Page_247\" class=\"pginternal\"\u003e247\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLeper, A, \u003ca href=\"#Page_62\" class=\"pginternal\"\u003e62\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLeviathan, The, \u003ca href=\"#Page_1\" class=\"pginternal\"\u003e1\u003c/a\u003e, \u003ca href=\"#Page_3\" class=\"pginternal\"\u003e3\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLi, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003e\u003ci lang=\"zh\"\u003eLi\u003c/i\u003e to a mile, Three, \u003ca href=\"#Page_2\" class=\"pginternal\"\u003e2\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLi Chi, \u003ca href=\"#Page_27\" class=\"pginternal\"\u003e27\u003c/a\u003e, \u003ca href=\"#Page_29\" class=\"pginternal\"\u003e29\u003c/a\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_460\"\u003e[460]\u003c/a\u003e\u003c/span\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLi Chu, \u003ca href=\"#Page_104\" class=\"pginternal\"\u003e104\u003c/a\u003e, \u003ca href=\"#Page_115\" class=\"pginternal\"\u003e115\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLi Hsü, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLi Lu, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003e\u003ci lang=\"zh\"\u003eLi\u003c/i\u003e tree, Sacred, \u003ca href=\"#Page_50\" class=\"pginternal\"\u003e50\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLiang, City of, \u003ca href=\"#Page_341\" class=\"pginternal\"\u003e341\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLiang State, The, \u003ca href=\"#Page_218\" class=\"pginternal\"\u003e218\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLiao, River, \u003ca href=\"#Page_93\" class=\"pginternal\"\u003e93\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLiberty, \u003ca href=\"#Page_36\" class=\"pginternal\"\u003e36\u003c/a\u003e, \u003ca href=\"#Page_37\" class=\"pginternal\"\u003e37\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLichen, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLieh Tzŭ (his supernatural power) \u003ca href=\"#Page_4\" class=\"pginternal\"\u003e4\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and the magician) \u003ca href=\"#Page_94\" class=\"pginternal\"\u003e94\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and the skull) \u003ca href=\"#Page_227\" class=\"pginternal\"\u003e227\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and the perfect man) \u003ca href=\"#Page_230\" class=\"pginternal\"\u003e230\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and archery) \u003ca href=\"#Page_272\" class=\"pginternal\"\u003e272\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(declines food) \u003ca href=\"#Page_375\" class=\"pginternal\"\u003e375\u003c/a\u003e; \u003ca href=\"#Page_423\" class=\"pginternal\"\u003e423\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLien Shu, \u003ca href=\"#Page_6\" class=\"pginternal\"\u003e6\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLife (art of) \u003ca href=\"#Page_234\" class=\"pginternal\"\u003e234\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and death) \u003ca href=\"#Page_203\" class=\"pginternal\"\u003e203\u003c/a\u003e, \u003ca href=\"#Page_229\" class=\"pginternal\"\u003e229\u003c/a\u003e, \u003ca href=\"#Page_291\" class=\"pginternal\"\u003e291\u003c/a\u003e, \u003ca href=\"#Page_305\" class=\"pginternal\"\u003e305\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(a tumour) \u003ca href=\"#Page_84\" class=\"pginternal\"\u003e84\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(transitory) \u003ca href=\"#Page_209\" class=\"pginternal\"\u003e209\u003c/a\u003e, \u003ca href=\"#Page_285\" class=\"pginternal\"\u003e285\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLight (personified) \u003ca href=\"#Page_289\" class=\"pginternal\"\u003e289\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(of Nature) \u003ca href=\"#Page_19\" class=\"pginternal\"\u003e19\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLikes and dislikes, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e, \u003ca href=\"#Page_156\" class=\"pginternal\"\u003e156\u003c/a\u003e, \u003ca href=\"#Page_366\" class=\"pginternal\"\u003e366\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLike and the Unlike, The, \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e, \u003ca href=\"#Page_117\" class=\"pginternal\"\u003e117\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLin Chü, \u003ca href=\"#Page_259\" class=\"pginternal\"\u003e259\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLin Hsia Chi, \u003ca href=\"#Page_387\" class=\"pginternal\"\u003e387\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLin Hui, \u003ca href=\"#Page_253\" class=\"pginternal\"\u003e253\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLing of Chou, Prince, \u003ca href=\"#Page_112\" class=\"pginternal\"\u003e112\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLing of Wei, Prince, \u003ca href=\"#Page_49\" class=\"pginternal\"\u003e49\u003c/a\u003e, \u003ca href=\"#Page_65\" class=\"pginternal\"\u003e65\u003c/a\u003e, \u003ca href=\"#Page_250\" class=\"pginternal\"\u003e250\u003c/a\u003e, \u003ca href=\"#Page_346\" class=\"pginternal\"\u003e346\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLo Book, The, \u003ca href=\"#Page_174\" class=\"pginternal\"\u003e174\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLong life, \u003ca href=\"#Page_141\" class=\"pginternal\"\u003e141\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLove for the people, \u003ca href=\"#Page_314\" class=\"pginternal\"\u003e314\u003c/a\u003e, \u003ca href=\"#Page_329\" class=\"pginternal\"\u003e329\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLu Chü, \u003ca href=\"#Page_319\" class=\"pginternal\"\u003e319\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLu State, The, \u003ca href=\"#Page_56\" class=\"pginternal\"\u003e56\u003c/a\u003e, \u003ca href=\"#Page_113\" class=\"pginternal\"\u003e113\u003c/a\u003e, \u003ca href=\"#Page_145\" class=\"pginternal\"\u003e145\u003c/a\u003e, \u003ci\u003eet alt. pass.\u003c/i\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLu T\u0027ung, \u003ca href=\"#Page_7\" class=\"pginternal\"\u003e7\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003e\u003ccite\u003eLun Yü\u003c/cite\u003e, The, \u003ca href=\"#Page_382\" class=\"pginternal\"\u003e382\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLung Fêng, \u003ca href=\"#Page_40\" class=\"pginternal\"\u003e40\u003c/a\u003e, \u003ca href=\"#Page_112\" class=\"pginternal\"\u003e112\u003c/a\u003e, \u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLutes, The two, \u003ca href=\"#Page_319\" class=\"pginternal\"\u003e319\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eLü-liang, Cataract at, \u003ca href=\"#Page_238\" class=\"pginternal\"\u003e238\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eMagic Circle, The, \u003ca href=\"#Page_400\" class=\"pginternal\"\u003e400\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMan (not a free agent) \u003ca href=\"#Page_145\" class=\"pginternal\"\u003e145\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(origin of) \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(pre-eminent) \u003ca href=\"#Page_231\" class=\"pginternal\"\u003e231\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMang-ts\u0027ang, \u003ca href=\"#Page_2\" class=\"pginternal\"\u003e2\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMankind, \u003ca href=\"#Page_133\" class=\"pginternal\"\u003e133\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMan Kou Tê, \u003ca href=\"#Page_397\" class=\"pginternal\"\u003e397\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMantis, The praying, \u003ca href=\"#Page_49\" class=\"pginternal\"\u003e49\u003c/a\u003e, \u003ca href=\"#Page_258\" class=\"pginternal\"\u003e258\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMao Ch\u0027iang, \u003ca href=\"#Page_27\" class=\"pginternal\"\u003e27\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMap-making, \u003ca href=\"#Page_270\" class=\"pginternal\"\u003e270\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMatter, \u003ca href=\"#Page_133\" class=\"pginternal\"\u003e133\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMeasures, \u003ca href=\"#Page_114\" class=\"pginternal\"\u003e114\u003c/a\u003e, \u003ca href=\"#Page_115\" class=\"pginternal\"\u003e115\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMechanical, The, \u003ca href=\"#Page_147\" class=\"pginternal\"\u003e147\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMên Wu Kuei, \u003ca href=\"#Page_152\" class=\"pginternal\"\u003e152\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMên Yin Têng Hêng, \u003ca href=\"#Page_338\" class=\"pginternal\"\u003e338\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMêng Sun Ts\u0027ai, \u003ca href=\"#Page_85\" class=\"pginternal\"\u003e85\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMêng Tzŭ Fan, \u003ca href=\"#Page_83\" class=\"pginternal\"\u003e83\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMental criteria, \u003ca href=\"#Page_16\" class=\"pginternal\"\u003e16\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMental equilibrium, \u003ca href=\"#Page_160\" class=\"pginternal\"\u003e160\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMetempsychosis, \u003ca href=\"#Page_32\" class=\"pginternal\"\u003e32\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMethusaleh, A Chinese, \u003ca href=\"#Page_3\" class=\"pginternal\"\u003e3\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMiao-ku-shê Mountain, \u003ca href=\"#Page_7\" class=\"pginternal\"\u003e7\u003c/a\u003e, \u003ca href=\"#Page_8\" class=\"pginternal\"\u003e8\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMiddle Kingdom, The, \u003ca href=\"#Page_202\" class=\"pginternal\"\u003e202\u003c/a\u003e, \u003ca href=\"#Page_262\" class=\"pginternal\"\u003e262\u003c/a\u003e, \u003ca href=\"#Page_269\" class=\"pginternal\"\u003e269\u003c/a\u003e, \u003ca href=\"#Page_284\" class=\"pginternal\"\u003e284\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMih Tzŭ, \u003ca href=\"#Page_17\" class=\"pginternal\"\u003e17\u003c/a\u003e, \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e, \u003ca href=\"#Page_292\" class=\"pginternal\"\u003e292\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(his works and doctrines) \u003ca href=\"#Page_440\" class=\"pginternal\"\u003e440\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMin Tzŭ, \u003ca href=\"#Page_65\" class=\"pginternal\"\u003e65\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMind, The, (without body) \u003ca href=\"#Page_145\" class=\"pginternal\"\u003e145\u003c/a\u003e, \u003ca href=\"#Page_211\" class=\"pginternal\"\u003e211\u003c/a\u003e, \u003ca href=\"#Page_264\" class=\"pginternal\"\u003e264\u003c/a\u003e, \u003ca href=\"#Page_333\" class=\"pginternal\"\u003e333\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(function of) \u003ca href=\"#Page_97\" class=\"pginternal\"\u003e97\u003c/a\u003e, \u003ca href=\"#Page_360\" class=\"pginternal\"\u003e360\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMinister of War, \u003ca href=\"#Page_290\" class=\"pginternal\"\u003e290\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMirror, The mind a, \u003ca href=\"#Page_97\" class=\"pginternal\"\u003e97\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(mankind a) \u003ca href=\"#Page_337\" class=\"pginternal\"\u003e337\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eModification, Physical and moral, \u003ca href=\"#Page_292\" class=\"pginternal\"\u003e292\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMonkeys, \u003ca href=\"#Page_20\" class=\"pginternal\"\u003e20\u003c/a\u003e, \u003ca href=\"#Page_27\" class=\"pginternal\"\u003e27\u003c/a\u003e, \u003ca href=\"#Page_145\" class=\"pginternal\"\u003e145\u003c/a\u003e, \u003ca href=\"#Page_181\" class=\"pginternal\"\u003e181\u003c/a\u003e, \u003ca href=\"#Page_255\" class=\"pginternal\"\u003e255\u003c/a\u003e, \u003ca href=\"#Page_323\" class=\"pginternal\"\u003e323\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMonkey Mountain, The, \u003ca href=\"#Page_323\" class=\"pginternal\"\u003e323\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMoon, The, \u003ca href=\"#Page_29\" class=\"pginternal\"\u003e29\u003c/a\u003e, \u003ca href=\"#Page_165\" class=\"pginternal\"\u003e165\u003c/a\u003e, \u003ca href=\"#Page_173\" class=\"pginternal\"\u003e173\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMoses, Burial of, \u003ca href=\"#Page_435\" class=\"pginternal\"\u003e435\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMosquitoes, \u003ca href=\"#Page_184\" class=\"pginternal\"\u003e184\u003c/a\u003e, \u003ca href=\"#Page_366\" class=\"pginternal\"\u003e366\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMotes in sunbeam, \u003ca href=\"#Page_1\" class=\"pginternal\"\u003e1\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMother-in-law and wife, \u003ca href=\"#Page_360\" class=\"pginternal\"\u003e360\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMou of Chung-shan, Prince, \u003ca href=\"#Page_380\" class=\"pginternal\"\u003e380\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMou of Wei, \u003ca href=\"#Page_214\" class=\"pginternal\"\u003e214\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMou-jui, The, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMourning, \u003ca href=\"#Page_162\" class=\"pginternal\"\u003e162\u003c/a\u003e, \u003ca href=\"#Page_186\" class=\"pginternal\"\u003e186\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMu of Ch\u0027in, Duke, \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMud spirit, The, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMuh Wang, \u003ca href=\"#Page_207\" class=\"pginternal\"\u003e207\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMulberry Grove, The, \u003ca href=\"#Page_33\" class=\"pginternal\"\u003e33\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMurder, Origin of, \u003ca href=\"#Page_296\" class=\"pginternal\"\u003e296\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMusic and Ceremonial, \u003ca href=\"#Page_89\" class=\"pginternal\"\u003e89\u003c/a\u003e, \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e, \u003ca href=\"#Page_108\" class=\"pginternal\"\u003e108\u003c/a\u003e, \u003ca href=\"#Page_115\" class=\"pginternal\"\u003e115\u003c/a\u003e, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e, \u003ca href=\"#Page_162\" class=\"pginternal\"\u003e162\u003c/a\u003e, \u003ca href=\"#Page_177\" class=\"pginternal\"\u003e177\u003c/a\u003e, \u003ca href=\"#Page_195\" class=\"pginternal\"\u003e195\u003c/a\u003e, \u003ca href=\"#Page_318\" class=\"pginternal\"\u003e318\u003c/a\u003e, \u003ca href=\"#Page_440\" class=\"pginternal\"\u003e440\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMusic of Heaven, \u003ca href=\"#Page_12\" class=\"pginternal\"\u003e12\u003c/a\u003e, \u003ca href=\"#Page_13\" class=\"pginternal\"\u003e13\u003c/a\u003e, \u003ca href=\"#Page_178\" class=\"pginternal\"\u003e178\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMutilation, \u003ca href=\"#Page_35\" class=\"pginternal\"\u003e35\u003c/a\u003e, \u003ca href=\"#Page_56\" class=\"pginternal\"\u003e56\u003c/a\u003e, \u003ca href=\"#Page_59\" class=\"pginternal\"\u003e59\u003c/a\u003e, \u003ca href=\"#Page_61\" class=\"pginternal\"\u003e61\u003c/a\u003e, \u003ca href=\"#Page_320\" class=\"pginternal\"\u003e320\u003c/a\u003e, \u003ca href=\"#Page_329\" class=\"pginternal\"\u003e329\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eMutton and Ants, \u003ca href=\"#Page_330\" class=\"pginternal\"\u003e330\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eNames, \u003ca href=\"#Page_163\" class=\"pginternal\"\u003e163\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNameless, The, \u003ca href=\"#Page_143\" class=\"pginternal\"\u003e143\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNan Po Tzŭ K\u0027uei, \u003ca href=\"#Page_78\" class=\"pginternal\"\u003e78\u003c/a\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_461\"\u003e[461]\u003c/a\u003e\u003c/span\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNan-yüeh, \u003ca href=\"#Page_248\" class=\"pginternal\"\u003e248\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNan Yung Ch\u0027u, \u003ca href=\"#Page_296\" class=\"pginternal\"\u003e296\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNature, \u003ca href=\"#Page_189\" class=\"pginternal\"\u003e189\u003c/a\u003e, \u003ca href=\"#Page_303\" class=\"pginternal\"\u003e303\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(habit second) \u003ca href=\"#Page_239\" class=\"pginternal\"\u003e239\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNatural, The, \u003ca href=\"#Page_102\" class=\"pginternal\"\u003e102\u003c/a\u003e, \u003ca href=\"#Page_131\" class=\"pginternal\"\u003e131\u003c/a\u003e, \u003ca href=\"#Page_144\" class=\"pginternal\"\u003e144\u003c/a\u003e, \u003ca href=\"#Page_175\" class=\"pginternal\"\u003e175\u003c/a\u003e, \u003ca href=\"#Page_210\" class=\"pginternal\"\u003e210\u003c/a\u003e, \u003ca href=\"#Page_232\" class=\"pginternal\"\u003e232\u003c/a\u003e, \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNecessity, \u003ca href=\"#Page_310\" class=\"pginternal\"\u003e310\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNegative, Positive and, \u003ca href=\"#Page_120\" class=\"pginternal\"\u003e120\u003c/a\u003e, \u003ca href=\"#Page_127\" class=\"pginternal\"\u003e127\u003c/a\u003e, \u003ca href=\"#Page_266\" class=\"pginternal\"\u003e266\u003c/a\u003e, \u003ca href=\"#Page_349\" class=\"pginternal\"\u003e349\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNegative quantity, The Sage a, \u003ca href=\"#Page_192\" class=\"pginternal\"\u003e192\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNeglect better than care, \u003ca href=\"#Page_74\" class=\"pginternal\"\u003e74\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNest-builders, The, \u003ca href=\"#Page_391\" class=\"pginternal\"\u003e391\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNincompoops, \u003ca href=\"#Page_330\" class=\"pginternal\"\u003e330\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNightmare, \u003ca href=\"#Page_180\" class=\"pginternal\"\u003e180\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNo-beginning, \u003ca href=\"#Page_288\" class=\"pginternal\"\u003e288\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNo-Toes, \u003ca href=\"#Page_61\" class=\"pginternal\"\u003e61\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNon-existence, Domain of, \u003ca href=\"#Page_11\" class=\"pginternal\"\u003e11\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNose, Scab on the, \u003ca href=\"#Page_321\" class=\"pginternal\"\u003e321\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNothing, (as an existence) \u003ca href=\"#Page_23\" class=\"pginternal\"\u003e23\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(its success) \u003ca href=\"#Page_139\" class=\"pginternal\"\u003e139\u003c/a\u003e, \u003ca href=\"#Page_143\" class=\"pginternal\"\u003e143\u003c/a\u003e, \u003ca href=\"#Page_289\" class=\"pginternal\"\u003e289\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNü Shang, \u003ca href=\"#Page_311\" class=\"pginternal\"\u003e311\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eNü Yü, \u003ca href=\"#Page_78\" class=\"pginternal\"\u003e78\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eO Ho Kan, \u003ca href=\"#Page_287\" class=\"pginternal\"\u003e287\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eObjective, The, \u003ca href=\"#Page_17\" class=\"pginternal\"\u003e17\u003c/a\u003e, \u003ca href=\"#Page_18\" class=\"pginternal\"\u003e18\u003c/a\u003e, \u003ca href=\"#Page_145\" class=\"pginternal\"\u003e145\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eObstinacy, \u003ca href=\"#Page_360\" class=\"pginternal\"\u003e360\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eOffice, Value of, \u003ca href=\"#Page_198\" class=\"pginternal\"\u003e198\u003c/a\u003e, \u003ca href=\"#Page_434\" class=\"pginternal\"\u003e434\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eOfficials, \u003ca href=\"#Page_221\" class=\"pginternal\"\u003e221\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eONE, All things, \u003ca href=\"#Page_23\" class=\"pginternal\"\u003e23\u003c/a\u003e, \u003ca href=\"#Page_73\" class=\"pginternal\"\u003e73\u003c/a\u003e, \u003ca href=\"#Page_89\" class=\"pginternal\"\u003e89\u003c/a\u003e, \u003ca href=\"#Page_128\" class=\"pginternal\"\u003e128\u003c/a\u003e, \u003ca href=\"#Page_136\" class=\"pginternal\"\u003e136\u003c/a\u003e, \u003ca href=\"#Page_143\" class=\"pginternal\"\u003e143\u003c/a\u003e, \u003ca href=\"#Page_250\" class=\"pginternal\"\u003e250\u003c/a\u003e, \u003ca href=\"#Page_278\" class=\"pginternal\"\u003e278\u003c/a\u003e, \u003ca href=\"#Page_281\" class=\"pginternal\"\u003e281\u003c/a\u003e, \u003ca href=\"#Page_303\" class=\"pginternal\"\u003e303\u003c/a\u003e, \u003ca href=\"#Page_333\" class=\"pginternal\"\u003e333\u003c/a\u003e, \u003ca href=\"#Page_336\" class=\"pginternal\"\u003e336\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(the Greater and Lesser) \u003ca href=\"#Page_450\" class=\"pginternal\"\u003e450\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eOne-legged men, \u003ca href=\"#Page_224\" class=\"pginternal\"\u003e224\u003c/a\u003e, \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eOwl\u0027s sight, An, \u003ca href=\"#Page_207\" class=\"pginternal\"\u003e207\u003c/a\u003e, \u003ca href=\"#Page_332\" class=\"pginternal\"\u003e332\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eP\u0027ang Huan, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePao Chiao, \u003ca href=\"#Page_394\" class=\"pginternal\"\u003e394\u003c/a\u003e, \u003ca href=\"#Page_401\" class=\"pginternal\"\u003e401\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePao Yü, \u003ca href=\"#Page_322\" class=\"pginternal\"\u003e322\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eParasites, \u003ca href=\"#Page_330\" class=\"pginternal\"\u003e330\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePassions, \u003ca href=\"#Page_66\" class=\"pginternal\"\u003e66\u003c/a\u003e, \u003ca href=\"#Page_311\" class=\"pginternal\"\u003e311\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePassivity, \u003ca href=\"#Page_97\" class=\"pginternal\"\u003e97\u003c/a\u003e, \u003ca href=\"#Page_138\" class=\"pginternal\"\u003e138\u003c/a\u003e, \u003ca href=\"#Page_165\" class=\"pginternal\"\u003e165\u003c/a\u003e, \u003ca href=\"#Page_192\" class=\"pginternal\"\u003e192\u003c/a\u003e, \u003ca href=\"#Page_266\" class=\"pginternal\"\u003e266\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePatriots, \u003ca href=\"#Page_208\" class=\"pginternal\"\u003e208\u003c/a\u003e, \u003ca href=\"#Page_221\" class=\"pginternal\"\u003e221\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePeace, Men of, \u003ca href=\"#Page_318\" class=\"pginternal\"\u003e318\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePearl in corpse\u0027s mouth, \u003ca href=\"#Page_355\" class=\"pginternal\"\u003e355\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePecks and bushels, \u003ca href=\"#Page_114\" class=\"pginternal\"\u003e114\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eP\u0027ei, \u003ca href=\"#Page_368\" class=\"pginternal\"\u003e368\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePei I, \u003ca href=\"#Page_140\" class=\"pginternal\"\u003e140\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePei Jen Wu Tsê, \u003ca href=\"#Page_382\" class=\"pginternal\"\u003e382\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePei Kung Shê, \u003ca href=\"#Page_250\" class=\"pginternal\"\u003e250\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePei Mên Ch\u0027êng, \u003ca href=\"#Page_176\" class=\"pginternal\"\u003e176\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eP\u0027ei O, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eP\u0027êng Mêng, \u003ca href=\"#Page_445\" class=\"pginternal\"\u003e445\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eP\u0027êng Tsu, \u003ca href=\"#Page_3\" class=\"pginternal\"\u003e3\u003c/a\u003e, \u003ca href=\"#Page_78\" class=\"pginternal\"\u003e78\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePenumbra and Umbra, \u003ca href=\"#Page_32\" class=\"pginternal\"\u003e32\u003c/a\u003e, \u003ca href=\"#Page_367\" class=\"pginternal\"\u003e367\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePerfect ambition, honour, \u0026amp;c., \u003ca href=\"#Page_176\" class=\"pginternal\"\u003e176\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePerfect Man, The, \u003ca href=\"#Page_27\" class=\"pginternal\"\u003e27\u003c/a\u003e, \u003ca href=\"#Page_97\" class=\"pginternal\"\u003e97\u003c/a\u003e, \u003ca href=\"#Page_146\" class=\"pginternal\"\u003e146\u003c/a\u003e, \u003ca href=\"#Page_151\" class=\"pginternal\"\u003e151\u003c/a\u003e, \u003ca href=\"#Page_169\" class=\"pginternal\"\u003e169\u003c/a\u003e, \u003ca href=\"#Page_183\" class=\"pginternal\"\u003e183\u003c/a\u003e, \u003ca href=\"#Page_210\" class=\"pginternal\"\u003e210\u003c/a\u003e, \u003ca href=\"#Page_231\" class=\"pginternal\"\u003e231\u003c/a\u003e, \u003ca href=\"#Page_295\" class=\"pginternal\"\u003e295\u003c/a\u003e, \u003ca href=\"#Page_301\" class=\"pginternal\"\u003e301\u003c/a\u003e, \u003ca href=\"#Page_359\" class=\"pginternal\"\u003e359\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePerfect music, \u003ca href=\"#Page_177\" class=\"pginternal\"\u003e177\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePersonality, Man\u0027s, \u003ca href=\"#Page_87\" class=\"pginternal\"\u003e87\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePhysical life, \u003ca href=\"#Page_230\" class=\"pginternal\"\u003e230\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eP\u0027i I, \u003ca href=\"#Page_281\" class=\"pginternal\"\u003e281\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePi Kan, \u003ca href=\"#Page_40\" class=\"pginternal\"\u003e40\u003c/a\u003e, \u003ca href=\"#Page_112\" class=\"pginternal\"\u003e112\u003c/a\u003e, \u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e, \u003ca href=\"#Page_395\" class=\"pginternal\"\u003e395\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePiao Shih, \u003ca href=\"#Page_255\" class=\"pginternal\"\u003e255\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePien Ch\u0027ing Tzŭ, \u003ca href=\"#Page_242\" class=\"pginternal\"\u003e242\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePien Sui, \u003ca href=\"#Page_383\" class=\"pginternal\"\u003e383\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePigs, \u003ca href=\"#Page_236\" class=\"pginternal\"\u003e236\u003c/a\u003e, \u003ca href=\"#Page_286\" class=\"pginternal\"\u003e286\u003c/a\u003e, \u003ca href=\"#Page_330\" class=\"pginternal\"\u003e330\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePin, \u003ca href=\"#Page_371\" class=\"pginternal\"\u003e371\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePing, \u003ca href=\"#Page_319\" class=\"pginternal\"\u003e319\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eP\u0027ing I, \u003ca href=\"#Page_77\" class=\"pginternal\"\u003e77\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePlains, Slopes and, \u003ca href=\"#Page_208\" class=\"pginternal\"\u003e208\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePloughing, \u003ca href=\"#Page_342\" class=\"pginternal\"\u003e342\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePo Li Ch\u0027i, \u003ca href=\"#Page_270\" class=\"pginternal\"\u003e270\u003c/a\u003e, \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePoh Ch\u0027ang Ch\u0027ien, \u003ca href=\"#Page_346\" class=\"pginternal\"\u003e346\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePoh Ch\u0027êng Tzŭ Kao, \u003ca href=\"#Page_142\" class=\"pginternal\"\u003e142\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePoh Chü, \u003ca href=\"#Page_343\" class=\"pginternal\"\u003e343\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePoh Huang, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePoh Hun Wu Jen, \u003ca href=\"#Page_59\" class=\"pginternal\"\u003e59\u003c/a\u003e, \u003ca href=\"#Page_272\" class=\"pginternal\"\u003e272\u003c/a\u003e, \u003ca href=\"#Page_423\" class=\"pginternal\"\u003e423\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePoh I, \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e, \u003ca href=\"#Page_103\" class=\"pginternal\"\u003e103\u003c/a\u003e, \u003ca href=\"#Page_201\" class=\"pginternal\"\u003e201\u003c/a\u003e, \u003ca href=\"#Page_384\" class=\"pginternal\"\u003e384\u003c/a\u003e, \u003ca href=\"#Page_394\" class=\"pginternal\"\u003e394\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePoh Kung, \u003ca href=\"#Page_207\" class=\"pginternal\"\u003e207\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePoh Loh, \u003ca href=\"#Page_106\" class=\"pginternal\"\u003e106\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePoliteness, Perfect, \u003ca href=\"#Page_307\" class=\"pginternal\"\u003e307\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePortal of God, \u003ca href=\"#Page_304\" class=\"pginternal\"\u003e304\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePositive and Negative, \u003ca href=\"#Page_120\" class=\"pginternal\"\u003e120\u003c/a\u003e, \u003ca href=\"#Page_127\" class=\"pginternal\"\u003e127\u003c/a\u003e, \u003ca href=\"#Page_205\" class=\"pginternal\"\u003e205\u003c/a\u003e, \u003ca href=\"#Page_266\" class=\"pginternal\"\u003e266\u003c/a\u003e, \u003ca href=\"#Page_349\" class=\"pginternal\"\u003e349\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePrecedence, \u003ca href=\"#Page_162\" class=\"pginternal\"\u003e162\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePredestination, \u003ca href=\"#Page_350\" class=\"pginternal\"\u003e350\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePredicables, Eight, \u003ca href=\"#Page_24\" class=\"pginternal\"\u003e24\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePrometheus, A Chinese, \u003ca href=\"#Page_196\" class=\"pginternal\"\u003e196\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eProvident, The, \u003ca href=\"#Page_392\" class=\"pginternal\"\u003e392\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eP\u0027u I Tzŭ, \u003ca href=\"#Page_91\" class=\"pginternal\"\u003e91\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePu Liang I, \u003ca href=\"#Page_79\" class=\"pginternal\"\u003e79\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePunishments, \u003ca href=\"#Page_124\" class=\"pginternal\"\u003e124\u003c/a\u003e, \u003ca href=\"#Page_162\" class=\"pginternal\"\u003e162\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePure Man, The, \u003ca href=\"#Page_69\" class=\"pginternal\"\u003e69\u003c/a\u003e, \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e, (a) \u003ca href=\"#Page_313\" class=\"pginternal\"\u003e313\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePurity, Absolute, \u003ca href=\"#Page_127\" class=\"pginternal\"\u003e127\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003ePurpose, Discard, \u003ca href=\"#Page_307\" class=\"pginternal\"\u003e307\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eQuail, \u003ca href=\"#Page_4\" class=\"pginternal\"\u003e4\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRain, \u003ca href=\"#Page_165\" class=\"pginternal\"\u003e165\u003c/a\u003e, \u003ca href=\"#Page_173\" class=\"pginternal\"\u003e173\u003c/a\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_462\"\u003e[462]\u003c/a\u003e\u003c/span\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRarey, A Chinese, \u003ca href=\"#Page_106\" class=\"pginternal\"\u003e106\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRat\u0027s liver, \u003ca href=\"#Page_82\" class=\"pginternal\"\u003e82\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRaven, Blackness of, \u003ca href=\"#Page_185\" class=\"pginternal\"\u003e185\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRecord of Marvels, The, \u003ca href=\"#Page_1\" class=\"pginternal\"\u003e1\u003c/a\u003e, \u003ca href=\"#Page_4\" class=\"pginternal\"\u003e4\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRed Lake, The, \u003ca href=\"#Page_139\" class=\"pginternal\"\u003e139\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRelations determinate, \u0026amp;c., \u003ca href=\"#Page_332\" class=\"pginternal\"\u003e332\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRelativity, (of Distance) \u003ca href=\"#Page_2\" class=\"pginternal\"\u003e2\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(of Time) \u003ca href=\"#Page_3\" class=\"pginternal\"\u003e3\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRepose, \u003ca href=\"#Page_127\" class=\"pginternal\"\u003e127\u003c/a\u003e, \u003ca href=\"#Page_157\" class=\"pginternal\"\u003e157\u003c/a\u003e, \u003ca href=\"#Page_158\" class=\"pginternal\"\u003e158\u003c/a\u003e, \u003ca href=\"#Page_195\" class=\"pginternal\"\u003e195\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eReputation, \u003ca href=\"#Page_5\" class=\"pginternal\"\u003e5\u003c/a\u003e, \u003ca href=\"#Page_360\" class=\"pginternal\"\u003e360\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRetired scholars, \u003ca href=\"#Page_197\" class=\"pginternal\"\u003e197\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRewards and Punishments, \u003ca href=\"#Page_162\" class=\"pginternal\"\u003e162\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRhinoceros, \u003ca href=\"#Page_214\" class=\"pginternal\"\u003e214\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRice-pudding, Grains in a, \u003ca href=\"#Page_296\" class=\"pginternal\"\u003e296\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRiches, \u003ca href=\"#Page_141\" class=\"pginternal\"\u003e141\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRight and Wrong, \u003ca href=\"#Page_244\" class=\"pginternal\"\u003e244\u003c/a\u003e, \u003ca href=\"#Page_306\" class=\"pginternal\"\u003e306\u003c/a\u003e, \u003ca href=\"#Page_345\" class=\"pginternal\"\u003e345\u003c/a\u003e, \u003ca href=\"#Page_366\" class=\"pginternal\"\u003e366\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRings, Joined, \u003ca href=\"#Page_451\" class=\"pginternal\"\u003e451\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRiver God, \u003ca href=\"#Page_53\" class=\"pginternal\"\u003e53\u003c/a\u003e, \u003ca href=\"#Page_200\" class=\"pginternal\"\u003e200\u003c/a\u003e, \u003ca href=\"#Page_357\" class=\"pginternal\"\u003e357\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRivers perennial, \u003ca href=\"#Page_332\" class=\"pginternal\"\u003e332\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRobber Chê, \u003ca href=\"#Page_103\" class=\"pginternal\"\u003e103\u003c/a\u003e, \u003ca href=\"#Page_112\" class=\"pginternal\"\u003e112\u003c/a\u003e, \u003ca href=\"#Page_120\" class=\"pginternal\"\u003e120\u003c/a\u003e, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e, \u003ca href=\"#Page_387\" class=\"pginternal\"\u003e387\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRobbers \u003ci\u003ev.\u003c/i\u003e Sages, \u003ca href=\"#Page_113\" class=\"pginternal\"\u003e113\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRobbery, Origin of, \u003ca href=\"#Page_296\" class=\"pginternal\"\u003e296\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRound Squareness, \u003ca href=\"#Page_25\" class=\"pginternal\"\u003e25\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRukh, The, \u003ca href=\"#Page_1\" class=\"pginternal\"\u003e1\u003c/a\u003e, \u003ca href=\"#Page_3\" class=\"pginternal\"\u003e3\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRule of life, \u003ca href=\"#Page_84\" class=\"pginternal\"\u003e84\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRuler, The Wise, \u003ca href=\"#Page_161\" class=\"pginternal\"\u003e161\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRulers (of old) \u003ca href=\"#Page_344\" class=\"pginternal\"\u003e344\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(the Five) \u003ca href=\"#Page_186\" class=\"pginternal\"\u003e186\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eRustic, The sick, \u003ca href=\"#Page_299\" class=\"pginternal\"\u003e299\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eSacrifices, \u003ca href=\"#Page_6\" class=\"pginternal\"\u003e6\u003c/a\u003e, \u003ca href=\"#Page_53\" class=\"pginternal\"\u003e53\u003c/a\u003e, \u003ca href=\"#Page_305\" class=\"pginternal\"\u003e305\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSacrificial caps, \u003ca href=\"#Page_8\" class=\"pginternal\"\u003e8\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSage, The True, \u003ca href=\"#Page_146\" class=\"pginternal\"\u003e146\u003c/a\u003e, \u003ca href=\"#Page_192\" class=\"pginternal\"\u003e192\u003c/a\u003e, \u003ca href=\"#Page_326\" class=\"pginternal\"\u003e326\u003c/a\u003e, \u003ca href=\"#Page_336\" class=\"pginternal\"\u003e336\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSages a curse, \u003ca href=\"#Page_108\" class=\"pginternal\"\u003e108\u003c/a\u003e, \u003ca href=\"#Page_113\" class=\"pginternal\"\u003e113\u003c/a\u003e, \u003ca href=\"#Page_117\" class=\"pginternal\"\u003e117\u003c/a\u003e, \u003ca href=\"#Page_125\" class=\"pginternal\"\u003e125\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSalve for chapped hands, \u003ca href=\"#Page_9\" class=\"pginternal\"\u003e9\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSan Ching, \u003ca href=\"#Page_377\" class=\"pginternal\"\u003e377\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSan-miao, \u003ca href=\"#Page_124\" class=\"pginternal\"\u003e124\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSan-wei, \u003ca href=\"#Page_124\" class=\"pginternal\"\u003e124\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSang Hu, \u003ca href=\"#Page_83\" class=\"pginternal\"\u003e83\u003c/a\u003e, \u003ca href=\"#Page_253\" class=\"pginternal\"\u003e253\u003c/a\u003e, \u003ca href=\"#Page_254\" class=\"pginternal\"\u003e254\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eScales and Steelyards, \u003ca href=\"#Page_114\" class=\"pginternal\"\u003e114\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSchemes, \u003ca href=\"#Page_317\" class=\"pginternal\"\u003e317\u003c/a\u003e, \u003ca href=\"#Page_360\" class=\"pginternal\"\u003e360\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eScholars\u0027 robes, \u003ca href=\"#Page_269\" class=\"pginternal\"\u003e269\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSciolist, The, \u003ca href=\"#Page_164\" class=\"pginternal\"\u003e164\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSea-bird, Arrival of a, \u003ca href=\"#Page_226\" class=\"pginternal\"\u003e226\u003c/a\u003e, \u003ca href=\"#Page_244\" class=\"pginternal\"\u003e244\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSea-serpents, \u003ca href=\"#Page_214\" class=\"pginternal\"\u003e214\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSeasons, The, \u003ca href=\"#Page_162\" class=\"pginternal\"\u003e162\u003c/a\u003e, \u003ca href=\"#Page_165\" class=\"pginternal\"\u003e165\u003c/a\u003e, \u003ca href=\"#Page_348\" class=\"pginternal\"\u003e348\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSecret of existence, \u003ca href=\"#Page_280\" class=\"pginternal\"\u003e280\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSelf, \u003ca href=\"#Page_5\" class=\"pginternal\"\u003e5\u003c/a\u003e, \u003ca href=\"#Page_145\" class=\"pginternal\"\u003e145\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSenses, The, \u003ca href=\"#Page_20\" class=\"pginternal\"\u003e20\u003c/a\u003e, \u003ca href=\"#Page_99\" class=\"pginternal\"\u003e99\u003c/a\u003e, \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e, \u003ca href=\"#Page_311\" class=\"pginternal\"\u003e311\u003c/a\u003e, \u003ca href=\"#Page_343\" class=\"pginternal\"\u003e343\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSha-ch\u0027iu, \u003ca href=\"#Page_346\" class=\"pginternal\"\u003e346\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShadow, Afraid of his, \u003ca href=\"#Page_418\" class=\"pginternal\"\u003e418\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShadow, Man and his, \u003ca href=\"#Page_332\" class=\"pginternal\"\u003e332\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSan Chüan, \u003ca href=\"#Page_371\" class=\"pginternal\"\u003e371\u003c/a\u003e, \u003ca href=\"#Page_404\" class=\"pginternal\"\u003e404\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShan Pao, \u003ca href=\"#Page_235\" class=\"pginternal\"\u003e235\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShang Mountain, \u003ca href=\"#Page_52\" class=\"pginternal\"\u003e52\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShang-shên Rapid, The, \u003ca href=\"#Page_233\" class=\"pginternal\"\u003e233\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShao Chih, \u003ca href=\"#Page_347\" class=\"pginternal\"\u003e347\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShao Kuang, \u003ca href=\"#Page_78\" class=\"pginternal\"\u003e78\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShê, Duke of, \u003ca href=\"#Page_45\" class=\"pginternal\"\u003e45\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShên Nung, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e, \u003ca href=\"#Page_196\" class=\"pginternal\"\u003e196\u003c/a\u003e, \u003ca href=\"#Page_226\" class=\"pginternal\"\u003e226\u003c/a\u003e, \u003ca href=\"#Page_246\" class=\"pginternal\"\u003e246\u003c/a\u003e, \u003ca href=\"#Page_287\" class=\"pginternal\"\u003e287\u003c/a\u003e, \u003ca href=\"#Page_385\" class=\"pginternal\"\u003e385\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShên T\u0027u Chia, \u003ca href=\"#Page_59\" class=\"pginternal\"\u003e59\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShên T\u0027u Ti, \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e, \u003ca href=\"#Page_394\" class=\"pginternal\"\u003e394\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShên Yao, \u003ca href=\"#Page_443\" class=\"pginternal\"\u003e443\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShih Ch\u0027êng Chi, \u003ca href=\"#Page_168\" class=\"pginternal\"\u003e168\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShih Chin, \u003ca href=\"#Page_179\" class=\"pginternal\"\u003e179\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShih Ch\u0027iu, \u003ca href=\"#Page_346\" class=\"pginternal\"\u003e346\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShih-hu, \u003ca href=\"#Page_371\" class=\"pginternal\"\u003e371\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShih K\u0027uang, \u003ca href=\"#Page_22\" class=\"pginternal\"\u003e22\u003c/a\u003e, \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e, \u003ca href=\"#Page_104\" class=\"pginternal\"\u003e104\u003c/a\u003e, \u003ca href=\"#Page_115\" class=\"pginternal\"\u003e115\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShih-ling, \u003ca href=\"#Page_331\" class=\"pginternal\"\u003e331\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShih-nan, \u003ca href=\"#Page_247\" class=\"pginternal\"\u003e247\u003c/a\u003e, \u003ca href=\"#Page_325\" class=\"pginternal\"\u003e325\u003c/a\u003e, \u003ca href=\"#Page_342\" class=\"pginternal\"\u003e342\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShih Yü, \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e, \u003ca href=\"#Page_120\" class=\"pginternal\"\u003e120\u003c/a\u003e, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShou (Prince of Yüeh), \u003ca href=\"#Page_373\" class=\"pginternal\"\u003e373\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShou-ling, The youth of, \u003ca href=\"#Page_216\" class=\"pginternal\"\u003e216\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShou-yang, Mt., \u003ca href=\"#Page_103\" class=\"pginternal\"\u003e103\u003c/a\u003e, \u003ca href=\"#Page_385\" class=\"pginternal\"\u003e385\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShu, \u003ca href=\"#Page_98\" class=\"pginternal\"\u003e98\u003c/a\u003e, \u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShu Ch\u0027i, \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e, \u003ca href=\"#Page_384\" class=\"pginternal\"\u003e384\u003c/a\u003e, \u003ca href=\"#Page_394\" class=\"pginternal\"\u003e394\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShu Shan \u003ci\u003eNo-toes\u003c/i\u003e, \u003ca href=\"#Page_61\" class=\"pginternal\"\u003e61\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShu Tan (Chou Kung), \u003ca href=\"#Page_384\" class=\"pginternal\"\u003e384\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eShun, The Emperor, \u003ca href=\"#Page_5\" class=\"pginternal\"\u003e5\u003c/a\u003e \u003ci\u003eet alt. pass.\u003c/i\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSight, Sense of, (its failure) \u003ca href=\"#Page_139\" class=\"pginternal\"\u003e139\u003c/a\u003e; \u003ca href=\"#Page_311\" class=\"pginternal\"\u003e311\u003c/a\u003e, \u003ca href=\"#Page_359\" class=\"pginternal\"\u003e359\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSilence, Doctrine of, \u003ca href=\"#Page_56\" class=\"pginternal\"\u003e56\u003c/a\u003e, \u003ca href=\"#Page_293\" class=\"pginternal\"\u003e293\u003c/a\u003e, \u003ca href=\"#Page_325\" class=\"pginternal\"\u003e325\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSincerity, Cultivation of, \u003ca href=\"#Page_316\" class=\"pginternal\"\u003e316\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSinging alongside a corpse, \u003ca href=\"#Page_83\" class=\"pginternal\"\u003e83\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSix Influences, The, \u003ca href=\"#Page_129\" class=\"pginternal\"\u003e129\u003c/a\u003e, \u003ca href=\"#Page_174\" class=\"pginternal\"\u003e174\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSix Ranks, The, \u003ca href=\"#Page_399\" class=\"pginternal\"\u003e399\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSkull (Chuang Tzŭ and the) \u003ca href=\"#Page_224\" class=\"pginternal\"\u003e224\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(Lieh Tzŭ and the) \u003ca href=\"#Page_227\" class=\"pginternal\"\u003e227\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSky, The, \u003ca href=\"#Page_173\" class=\"pginternal\"\u003e173\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSlopes and plains, \u003ca href=\"#Page_208\" class=\"pginternal\"\u003e208\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSmell, Sense of, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e, \u003ca href=\"#Page_360\" class=\"pginternal\"\u003e360\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSnake, The (moves without legs) \u003ca href=\"#Page_211\" class=\"pginternal\"\u003e211\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(its shoulders) \u003ca href=\"#Page_82\" class=\"pginternal\"\u003e82\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSnail, The, \u003ca href=\"#Page_340\" class=\"pginternal\"\u003e340\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSnow-goose, Whiteness of, \u003ca href=\"#Page_185\" class=\"pginternal\"\u003e185\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSociety, \u003ca href=\"#Page_347\" class=\"pginternal\"\u003e347\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSons, \u003ca href=\"#Page_141\" class=\"pginternal\"\u003e141\u003c/a\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_463\"\u003e[463]\u003c/a\u003e\u003c/span\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSoot, Life as mere, \u003ca href=\"#Page_305\" class=\"pginternal\"\u003e305\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSophistry, \u003ca href=\"#Page_117\" class=\"pginternal\"\u003e117\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(of Hui Tzŭ) \u003ca href=\"#Page_451\" class=\"pginternal\"\u003e451\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSorrow, \u003ca href=\"#Page_199\" class=\"pginternal\"\u003e199\u003c/a\u003e, \u003ca href=\"#Page_221\" class=\"pginternal\"\u003e221\u003c/a\u003e, \u003ca href=\"#Page_293\" class=\"pginternal\"\u003e293\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSoul, The, \u003ca href=\"#Page_14\" class=\"pginternal\"\u003e14\u003c/a\u003e, \u003ca href=\"#Page_37\" class=\"pginternal\"\u003e37\u003c/a\u003e, \u003ca href=\"#Page_57\" class=\"pginternal\"\u003e57\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSoyer, A Chinese, \u003ca href=\"#Page_104\" class=\"pginternal\"\u003e104\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSpace, \u003ca href=\"#Page_202\" class=\"pginternal\"\u003e202\u003c/a\u003e, \u003ca href=\"#Page_304\" class=\"pginternal\"\u003e304\u003c/a\u003e, \u003ca href=\"#Page_340\" class=\"pginternal\"\u003e340\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSpeech, (Great) \u003ca href=\"#Page_13\" class=\"pginternal\"\u003e13\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(not mere breath) \u003ca href=\"#Page_16\" class=\"pginternal\"\u003e16\u003c/a\u003e, \u003ca href=\"#Page_17\" class=\"pginternal\"\u003e17\u003c/a\u003e, \u003ca href=\"#Page_22\" class=\"pginternal\"\u003e22\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(a surplus) \u003ca href=\"#Page_23\" class=\"pginternal\"\u003e23\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(like wind to wave) \u003ca href=\"#Page_47\" class=\"pginternal\"\u003e47\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(failure of) \u003ca href=\"#Page_139\" class=\"pginternal\"\u003e139\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(no room for) \u003ca href=\"#Page_264\" class=\"pginternal\"\u003e264\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSpirit of the Clouds, \u003ca href=\"#Page_129\" class=\"pginternal\"\u003e129\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003e \" \" Ocean, \u003ca href=\"#Page_200\" class=\"pginternal\"\u003e200\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003e \" \" River, \u003ca href=\"#Page_200\" class=\"pginternal\"\u003e200\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003e\"Spring and Autumn,\" \u003ca href=\"#Page_24\" class=\"pginternal\"\u003e24\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSquare and Compasses, \u003ca href=\"#Page_101\" class=\"pginternal\"\u003e101\u003c/a\u003e, \u003ca href=\"#Page_263\" class=\"pginternal\"\u003e263\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSsŭ-mi, The, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eStandard of right, \u003ca href=\"#Page_306\" class=\"pginternal\"\u003e306\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eStandards must be absolute, \u003ca href=\"#Page_436\" class=\"pginternal\"\u003e436\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eStars, The, \u003ca href=\"#Page_167\" class=\"pginternal\"\u003e167\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eStealing purses, \u003ca href=\"#Page_114\" class=\"pginternal\"\u003e114\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(States) \u003ca href=\"#Page_114\" class=\"pginternal\"\u003e114\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eStickleback, Chuang Tzŭ and the, \u003ca href=\"#Page_353\" class=\"pginternal\"\u003e353\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eStoat, The, \u003ca href=\"#Page_313\" class=\"pginternal\"\u003e313\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eStone-mason\u0027s skill, A, \u003ca href=\"#Page_321\" class=\"pginternal\"\u003e321\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eStraight-browed people, The, \u003ca href=\"#Page_150\" class=\"pginternal\"\u003e150\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eStraw dog, The, \u003ca href=\"#Page_179\" class=\"pginternal\"\u003e179\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eStrength of no avail, \u003ca href=\"#Page_139\" class=\"pginternal\"\u003e139\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eStupidity, \u003ca href=\"#Page_360\" class=\"pginternal\"\u003e360\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSu, Hunchback, \u003ca href=\"#Page_55\" class=\"pginternal\"\u003e55\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSubjective, The, \u003ca href=\"#Page_17\" class=\"pginternal\"\u003e17\u003c/a\u003e, \u003ca href=\"#Page_18\" class=\"pginternal\"\u003e18\u003c/a\u003e, \u003ca href=\"#Page_305\" class=\"pginternal\"\u003e305\u003c/a\u003e, \u003ca href=\"#Page_306\" class=\"pginternal\"\u003e306\u003c/a\u003e, \u003ca href=\"#Page_364\" class=\"pginternal\"\u003e364\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSuccess, Causes of, \u003ca href=\"#Page_432\" class=\"pginternal\"\u003e432\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSui Jen, \u003ca href=\"#Page_196\" class=\"pginternal\"\u003e196\u003c/a\u003e, \u003ca href=\"#Page_226\" class=\"pginternal\"\u003e226\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSummum bonum, The, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSun and Moon, \u003ca href=\"#Page_29\" class=\"pginternal\"\u003e29\u003c/a\u003e, \u003ca href=\"#Page_165\" class=\"pginternal\"\u003e165\u003c/a\u003e, \u003ca href=\"#Page_167\" class=\"pginternal\"\u003e167\u003c/a\u003e, \u003ca href=\"#Page_173\" class=\"pginternal\"\u003e173\u003c/a\u003e, \u003ca href=\"#Page_243\" class=\"pginternal\"\u003e243\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSun Hsiu, \u003ca href=\"#Page_242\" class=\"pginternal\"\u003e242\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSun Hsiu Ao, \u003ca href=\"#Page_273\" class=\"pginternal\"\u003e273\u003c/a\u003e, \u003ca href=\"#Page_325\" class=\"pginternal\"\u003e325\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSung Hsing, \u003ca href=\"#Page_443\" class=\"pginternal\"\u003e443\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSung State, The, \u003ca href=\"#Page_8\" class=\"pginternal\"\u003e8\u003c/a\u003e, \u003ca href=\"#Page_9\" class=\"pginternal\"\u003e9\u003c/a\u003e, \u003ca href=\"#Page_53\" class=\"pginternal\"\u003e53\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSupreme Void, The, \u003ca href=\"#Page_289\" class=\"pginternal\"\u003e289\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSwallow, Wisdom of the, \u003ca href=\"#Page_257\" class=\"pginternal\"\u003e257\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eSwords, Forging, \u003ca href=\"#Page_290\" class=\"pginternal\"\u003e290\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(the Three), \u003ca href=\"#Page_410\" class=\"pginternal\"\u003e410\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eTa-lü, \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTa T\u0027ao, \u003ca href=\"#Page_346\" class=\"pginternal\"\u003e346\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTa T\u0027ing, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eT\u0027ai, Mt., \u003ca href=\"#Page_3\" class=\"pginternal\"\u003e3\u003c/a\u003e, \u003ca href=\"#Page_77\" class=\"pginternal\"\u003e77\u003c/a\u003e, \u003ca href=\"#Page_103\" class=\"pginternal\"\u003e103\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTai Chin Jen, \u003ca href=\"#Page_340\" class=\"pginternal\"\u003e340\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eT\u0027ai Huang, \u003ca href=\"#Page_91\" class=\"pginternal\"\u003e91\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eT\u0027ai Kung Tiao, \u003ca href=\"#Page_347\" class=\"pginternal\"\u003e347\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eT\u0027ai Wang Shan Fu, \u003ca href=\"#Page_371\" class=\"pginternal\"\u003e371\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTalkers, \u003ca href=\"#Page_327\" class=\"pginternal\"\u003e327\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTan-hsüeh, \u003ca href=\"#Page_373\" class=\"pginternal\"\u003e373\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eT\u0027ang, The Emperor, \u003ca href=\"#Page_3\" class=\"pginternal\"\u003e3\u003c/a\u003e, \u003ca href=\"#Page_207\" class=\"pginternal\"\u003e207\u003c/a\u003e, \u003ca href=\"#Page_215\" class=\"pginternal\"\u003e215\u003c/a\u003e, \u003ca href=\"#Page_292\" class=\"pginternal\"\u003e292\u003c/a\u003e, \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e, \u003ca href=\"#Page_361\" class=\"pginternal\"\u003e361\u003c/a\u003e, \u003ca href=\"#Page_383\" class=\"pginternal\"\u003e383\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003e\u003cspan class=\"smcap\"\u003eTao\u003c/span\u003e, \u003ca href=\"#Page_16\" class=\"pginternal\"\u003e16\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(axis of) \u003ca href=\"#Page_18\" class=\"pginternal\"\u003e18\u003c/a\u003e, \u003ca href=\"#Page_24\" class=\"pginternal\"\u003e24\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(perfect) \u003ca href=\"#Page_25\" class=\"pginternal\"\u003e25\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(gives form) \u003ca href=\"#Page_75\" class=\"pginternal\"\u003e75\u003c/a\u003e, \u003ca href=\"#Page_76\" class=\"pginternal\"\u003e76\u003c/a\u003e, \u003ca href=\"#Page_79\" class=\"pginternal\"\u003e79\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(man born in) \u003ca href=\"#Page_85\" class=\"pginternal\"\u003e85\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(in everything) \u003ca href=\"#Page_112\" class=\"pginternal\"\u003e112\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(in abstraction) \u003ca href=\"#Page_127\" class=\"pginternal\"\u003e127\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(of God and man) \u003ca href=\"#Page_134\" class=\"pginternal\"\u003e134\u003c/a\u003e, \u003ca href=\"#Page_135\" class=\"pginternal\"\u003e135\u003c/a\u003e, \u003ca href=\"#Page_137\" class=\"pginternal\"\u003e137\u003c/a\u003e, \u003ca href=\"#Page_138\" class=\"pginternal\"\u003e138\u003c/a\u003e, \u003ca href=\"#Page_157\" class=\"pginternal\"\u003e157\u003c/a\u003e, \u003ca href=\"#Page_163\" class=\"pginternal\"\u003e163\u003c/a\u003e, \u003ca href=\"#Page_167\" class=\"pginternal\"\u003e167\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(capacity of) \u003ca href=\"#Page_169\" class=\"pginternal\"\u003e169\u003c/a\u003e, \u003ca href=\"#Page_182\" class=\"pginternal\"\u003e182\u003c/a\u003e, \u003ca href=\"#Page_197\" class=\"pginternal\"\u003e197\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(eternal) \u003ca href=\"#Page_209\" class=\"pginternal\"\u003e209\u003c/a\u003e,\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(how to reach) \u003ca href=\"#Page_277\" class=\"pginternal\"\u003e277\u003c/a\u003e, \u003ca href=\"#Page_281\" class=\"pginternal\"\u003e281\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(is everywhere) \u003ca href=\"#Page_285\" class=\"pginternal\"\u003e285\u003c/a\u003e, \u003ca href=\"#Page_288\" class=\"pginternal\"\u003e288\u003c/a\u003e, \u003ca href=\"#Page_303\" class=\"pginternal\"\u003e303\u003c/a\u003e, \u003ca href=\"#Page_316\" class=\"pginternal\"\u003e316\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and \u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e) \u003ca href=\"#Page_326\" class=\"pginternal\"\u003e326\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(functions of) \u003ca href=\"#Page_438\" class=\"pginternal\"\u003e438\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(and fatalism) \u003ca href=\"#Page_446\" class=\"pginternal\"\u003e446\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eT\u0027ai Hsi Ching, The, \u003ca href=\"#Page_70\" class=\"pginternal\"\u003e70\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTao-Tê-Ching, The, \u003ca href=\"#Page_19\" class=\"pginternal\"\u003e19\u003c/a\u003e, \u003ca href=\"#Page_34\" class=\"pginternal\"\u003e34\u003c/a\u003e, \u003ca href=\"#Page_56\" class=\"pginternal\"\u003e56\u003c/a\u003e, \u003ca href=\"#Page_71\" class=\"pginternal\"\u003e71\u003c/a\u003e, \u003ca href=\"#Page_111\" class=\"pginternal\"\u003e111\u003c/a\u003e, \u003ca href=\"#Page_115\" class=\"pginternal\"\u003e115\u003c/a\u003e, \u003ca href=\"#Page_122\" class=\"pginternal\"\u003e122\u003c/a\u003e, \u003ca href=\"#Page_125\" class=\"pginternal\"\u003e125\u003c/a\u003e, \u003ca href=\"#Page_136\" class=\"pginternal\"\u003e136\u003c/a\u003e, \u003ca href=\"#Page_143\" class=\"pginternal\"\u003e143\u003c/a\u003e, \u003ca href=\"#Page_170\" class=\"pginternal\"\u003e170\u003c/a\u003e, \u003ca href=\"#Page_172\" class=\"pginternal\"\u003e172\u003c/a\u003e, \u003ca href=\"#Page_179\" class=\"pginternal\"\u003e179\u003c/a\u003e, \u003ca href=\"#Page_205\" class=\"pginternal\"\u003e205\u003c/a\u003e, \u003ca href=\"#Page_231\" class=\"pginternal\"\u003e231\u003c/a\u003e, \u003ca href=\"#Page_243\" class=\"pginternal\"\u003e243\u003c/a\u003e, \u003ca href=\"#Page_275\" class=\"pginternal\"\u003e275\u003c/a\u003e, \u003ca href=\"#Page_277\" class=\"pginternal\"\u003e277\u003c/a\u003e, \u003ca href=\"#Page_278\" class=\"pginternal\"\u003e278\u003c/a\u003e, \u003ca href=\"#Page_300\" class=\"pginternal\"\u003e300\u003c/a\u003e, \u003ca href=\"#Page_369\" class=\"pginternal\"\u003e369\u003c/a\u003e, \u003ca href=\"#Page_448\" class=\"pginternal\"\u003e448\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTapir, The, \u003ca href=\"#Page_6\" class=\"pginternal\"\u003e6\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTaste, Sense of, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003e\u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e (see \u003cem\u003eVirtue\u003c/em\u003e), \u003ca href=\"#Page_45\" class=\"pginternal\"\u003e45\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTeeth cold, \u003ca href=\"#Page_113\" class=\"pginternal\"\u003e113\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTell, A Chinese, \u003ca href=\"#Page_60\" class=\"pginternal\"\u003e60\u003c/a\u003e, \u003ca href=\"#Page_255\" class=\"pginternal\"\u003e255\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTêng Ling, \u003ca href=\"#Page_442\" class=\"pginternal\"\u003e442\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eThieves, \u003ca href=\"#Page_110\" class=\"pginternal\"\u003e110\u003c/a\u003e, \u003ca href=\"#Page_169\" class=\"pginternal\"\u003e169\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eThieving, Art of, \u003ca href=\"#Page_112\" class=\"pginternal\"\u003e112\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eThings, \u003ca href=\"#Page_231\" class=\"pginternal\"\u003e231\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eThoroughness, \u003ca href=\"#Page_342\" class=\"pginternal\"\u003e342\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eThought, \u003ca href=\"#Page_170\" class=\"pginternal\"\u003e170\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eThree in the Morning, \u003ca href=\"#Page_20\" class=\"pginternal\"\u003e20\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eThree Dynasties, \u003ca href=\"#Page_101\" class=\"pginternal\"\u003e101\u003c/a\u003e, \u003ca href=\"#Page_118\" class=\"pginternal\"\u003e118\u003c/a\u003e, \u003ca href=\"#Page_120\" class=\"pginternal\"\u003e120\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eThree Princes, \u003ca href=\"#Page_124\" class=\"pginternal\"\u003e124\u003c/a\u003e, \u003ca href=\"#Page_132\" class=\"pginternal\"\u003e132\u003c/a\u003e, \u003ca href=\"#Page_186\" class=\"pginternal\"\u003e186\u003c/a\u003e, \u003ca href=\"#Page_202\" class=\"pginternal\"\u003e202\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTiao-ling, \u003ca href=\"#Page_258\" class=\"pginternal\"\u003e258\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eT\u0027ien Ch\u0027êng Tzŭ, \u003cem\u003eor\u003c/em\u003e T\u0027ien Ho, \u003ca href=\"#Page_111\" class=\"pginternal\"\u003e111\u003c/a\u003e, \u003ca href=\"#Page_324\" class=\"pginternal\"\u003e324\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eT\u0027ien K\u0027ai Chih, \u003ca href=\"#Page_234\" class=\"pginternal\"\u003e234\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eT\u0027ien Kên, \u003ca href=\"#Page_93\" class=\"pginternal\"\u003e93\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eT\u0027ien P\u0027ien, \u003ca href=\"#Page_443\" class=\"pginternal\"\u003e443\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTigers, \u003ca href=\"#Page_174\" class=\"pginternal\"\u003e174\u003c/a\u003e, \u003ca href=\"#Page_214\" class=\"pginternal\"\u003e214\u003c/a\u003e, \u003ca href=\"#Page_263\" class=\"pginternal\"\u003e263\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTime, \u003ca href=\"#Page_189\" class=\"pginternal\"\u003e189\u003c/a\u003e, \u003ca href=\"#Page_202\" class=\"pginternal\"\u003e202\u003c/a\u003e, \u003ca href=\"#Page_291\" class=\"pginternal\"\u003e291\u003c/a\u003e, \u003ca href=\"#Page_304\" class=\"pginternal\"\u003e304\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTit, The, \u003ca href=\"#Page_6\" class=\"pginternal\"\u003e6\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eToes, \u003ca href=\"#Page_305\" class=\"pginternal\"\u003e305\u003c/a\u003e, \u003ca href=\"#Page_306\" class=\"pginternal\"\u003e306\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTongue, A three-foot, \u003ca href=\"#Page_326\" class=\"pginternal\"\u003e326\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTopsy-turvydom, \u003ca href=\"#Page_199\" class=\"pginternal\"\u003e199\u003c/a\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_464\"\u003e[464]\u003c/a\u003e\u003c/span\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTortoise, \u003ca href=\"#Page_3\" class=\"pginternal\"\u003e3\u003c/a\u003e, \u003ca href=\"#Page_357\" class=\"pginternal\"\u003e357\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(Chuang Tzŭ and the) \u003ca href=\"#Page_217\" class=\"pginternal\"\u003e217\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTranslation (as of Enoch), \u003ca href=\"#Page_230\" class=\"pginternal\"\u003e230\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTravelling, \u003ca href=\"#Page_180\" class=\"pginternal\"\u003e180\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTrees Useless, \u003ca href=\"#Page_10\" class=\"pginternal\"\u003e10\u003c/a\u003e, \u003ca href=\"#Page_51\" class=\"pginternal\"\u003e51\u003c/a\u003e, \u003ca href=\"#Page_52\" class=\"pginternal\"\u003e52\u003c/a\u003e, \u003ca href=\"#Page_245\" class=\"pginternal\"\u003e245\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTripe, \u003ca href=\"#Page_305\" class=\"pginternal\"\u003e305\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTsang, Old man of, \u003ca href=\"#Page_271\" class=\"pginternal\"\u003e271\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTsang, Shepherd, \u003ca href=\"#Page_103\" class=\"pginternal\"\u003e103\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTs\u0027ang-wu, \u003ca href=\"#Page_354\" class=\"pginternal\"\u003e354\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTs\u0027ao Shang, \u003ca href=\"#Page_428\" class=\"pginternal\"\u003e428\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTsê Yang, \u003ca href=\"#Page_335\" class=\"pginternal\"\u003e335\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTsêng Shên, \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e, \u003ca href=\"#Page_120\" class=\"pginternal\"\u003e120\u003c/a\u003e, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e, \u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e, \u003ca href=\"#Page_366\" class=\"pginternal\"\u003e366\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTsêng Tzŭ, \u003ca href=\"#Page_378\" class=\"pginternal\"\u003e378\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTs\u0027ui Chü, \u003ca href=\"#Page_123\" class=\"pginternal\"\u003e123\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTsun Lu, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTsung, Mt., \u003ca href=\"#Page_124\" class=\"pginternal\"\u003e124\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTsungs, The, \u003ca href=\"#Page_26\" class=\"pginternal\"\u003e26\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTs\u0027ung-chih, \u003ca href=\"#Page_40\" class=\"pginternal\"\u003e40\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTung Kuo Shun Tzŭ, \u003ca href=\"#Page_261\" class=\"pginternal\"\u003e261\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTung Kuo Tzŭ, \u003ca href=\"#Page_285\" class=\"pginternal\"\u003e285\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTung Kuo Tzŭ Chi, \u003ca href=\"#Page_366\" class=\"pginternal\"\u003e366\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTung-t\u0027ing, \u003ca href=\"#Page_176\" class=\"pginternal\"\u003e176\u003c/a\u003e, \u003ca href=\"#Page_227\" class=\"pginternal\"\u003e227\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTung Yeh Chi, \u003ca href=\"#Page_241\" class=\"pginternal\"\u003e241\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTurtle of eastern sea, \u003ca href=\"#Page_215\" class=\"pginternal\"\u003e215\u003c/a\u003e, \u003ca href=\"#Page_296\" class=\"pginternal\"\u003e296\u003c/a\u003e, \u003ca href=\"#Page_335\" class=\"pginternal\"\u003e335\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Ch\u0027an, \u003ca href=\"#Page_59\" class=\"pginternal\"\u003e59\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Chang, \u003ca href=\"#Page_397\" class=\"pginternal\"\u003e397\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Ch\u0027i, \u003ca href=\"#Page_12\" class=\"pginternal\"\u003e12\u003c/a\u003e, \u003ca href=\"#Page_52\" class=\"pginternal\"\u003e52\u003c/a\u003e, \u003ca href=\"#Page_324\" class=\"pginternal\"\u003e324\u003c/a\u003e, \u003ca href=\"#Page_327\" class=\"pginternal\"\u003e327\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Ch\u0027in Chang, \u003ca href=\"#Page_83\" class=\"pginternal\"\u003e83\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Chou Chih Fu, \u003ca href=\"#Page_370\" class=\"pginternal\"\u003e370\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Chou Chih Poh, \u003ca href=\"#Page_370\" class=\"pginternal\"\u003e370\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Hsü \u003cem\u003eor\u003c/em\u003e Wu Yüan, \u003ca href=\"#Page_112\" class=\"pginternal\"\u003e112\u003c/a\u003e, \u003ca href=\"#Page_221\" class=\"pginternal\"\u003e221\u003c/a\u003e, \u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e, \u003ca href=\"#Page_401\" class=\"pginternal\"\u003e401\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Hua Tzŭ, \u003ca href=\"#Page_373\" class=\"pginternal\"\u003e373\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Kao, \u003ca href=\"#Page_45\" class=\"pginternal\"\u003e45\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Kung, \u003ca href=\"#Page_83\" class=\"pginternal\"\u003e83\u003c/a\u003e, \u003ca href=\"#Page_147\" class=\"pginternal\"\u003e147\u003c/a\u003e, \u003ca href=\"#Page_185\" class=\"pginternal\"\u003e185\u003c/a\u003e, \u003ca href=\"#Page_225\" class=\"pginternal\"\u003e225\u003c/a\u003e, \u003ca href=\"#Page_378\" class=\"pginternal\"\u003e378\u003c/a\u003e, \u003ca href=\"#Page_381\" class=\"pginternal\"\u003e381\u003c/a\u003e, \u003ca href=\"#Page_388\" class=\"pginternal\"\u003e388\u003c/a\u003e, \u003ca href=\"#Page_413\" class=\"pginternal\"\u003e413\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Lai, \u003ca href=\"#Page_81\" class=\"pginternal\"\u003e81\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Lao, \u003ca href=\"#Page_342\" class=\"pginternal\"\u003e342\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Li, \u003ca href=\"#Page_81\" class=\"pginternal\"\u003e81\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Lu, \u003ca href=\"#Page_165\" class=\"pginternal\"\u003e165\u003c/a\u003e, \u003ca href=\"#Page_231\" class=\"pginternal\"\u003e231\u003c/a\u003e, \u003ca href=\"#Page_263\" class=\"pginternal\"\u003e263\u003c/a\u003e, \u003ca href=\"#Page_342\" class=\"pginternal\"\u003e342\u003c/a\u003e, \u003ca href=\"#Page_381\" class=\"pginternal\"\u003e381\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(death of) \u003ca href=\"#Page_393\" class=\"pginternal\"\u003e393\u003c/a\u003e; \u003ca href=\"#Page_413\" class=\"pginternal\"\u003e413\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Sang, \u003ca href=\"#Page_90\" class=\"pginternal\"\u003e90\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Sang Hu, \u003ca href=\"#Page_83\" class=\"pginternal\"\u003e83\u003c/a\u003e, \u003ca href=\"#Page_253\" class=\"pginternal\"\u003e253\u003c/a\u003e, \u003ca href=\"#Page_254\" class=\"pginternal\"\u003e254\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Ssŭ, \u003ca href=\"#Page_80\" class=\"pginternal\"\u003e80\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Yang of Chêng, \u003ca href=\"#Page_375\" class=\"pginternal\"\u003e375\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eTzŭ Yü, \u003ca href=\"#Page_80\" class=\"pginternal\"\u003e80\u003c/a\u003e, \u003ca href=\"#Page_90\" class=\"pginternal\"\u003e90\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eUgliness, \u003ca href=\"#Page_260\" class=\"pginternal\"\u003e260\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eUmbra and Penumbra, \u003ca href=\"#Page_32\" class=\"pginternal\"\u003e32\u003c/a\u003e, \u003ca href=\"#Page_367\" class=\"pginternal\"\u003e367\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eUncanny events, \u003ca href=\"#Page_328\" class=\"pginternal\"\u003e328\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eUnconditioned, The, \u003ca href=\"#Page_158\" class=\"pginternal\"\u003e158\u003c/a\u003e, \u003ca href=\"#Page_209\" class=\"pginternal\"\u003e209\u003c/a\u003e, \u003ca href=\"#Page_307\" class=\"pginternal\"\u003e307\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eUniformity (of results), \u003ca href=\"#Page_186\" class=\"pginternal\"\u003e186\u003c/a\u003e, \u003ca href=\"#Page_132\" class=\"pginternal\"\u003e132\u003c/a\u003e, \u003ca href=\"#Page_227\" class=\"pginternal\"\u003e227\u003c/a\u003e, \u003ca href=\"#Page_331\" class=\"pginternal\"\u003e331\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eUniverse, The, \u003ca href=\"#Page_19\" class=\"pginternal\"\u003e19\u003c/a\u003e, \u003ca href=\"#Page_29\" class=\"pginternal\"\u003e29\u003c/a\u003e, \u003ca href=\"#Page_161\" class=\"pginternal\"\u003e161\u003c/a\u003e, \u003ca href=\"#Page_167\" class=\"pginternal\"\u003e167\u003c/a\u003e, \u003ca href=\"#Page_279\" class=\"pginternal\"\u003e279\u003c/a\u003e, \u003ca href=\"#Page_290\" class=\"pginternal\"\u003e290\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eUniversal Love, \u003ca href=\"#Page_167\" class=\"pginternal\"\u003e167\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eUntrodden ground, \u003ca href=\"#Page_333\" class=\"pginternal\"\u003e333\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eUseful and Useless, The, \u003ca href=\"#Page_11\" class=\"pginternal\"\u003e11\u003c/a\u003e, \u003ca href=\"#Page_306\" class=\"pginternal\"\u003e306\u003c/a\u003e, \u003ca href=\"#Page_358\" class=\"pginternal\"\u003e358\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eUsurpers, \u003ca href=\"#Page_208\" class=\"pginternal\"\u003e208\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eValetudinarianism, \u003ca href=\"#Page_191\" class=\"pginternal\"\u003e191\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eVengeance not extended against things, \u003ca href=\"#Page_232\" class=\"pginternal\"\u003e232\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eViolence, \u003ca href=\"#Page_340\" class=\"pginternal\"\u003e340\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eVirtue (\u003cspan class=\"smcap\"\u003eTê\u003c/span\u003e), \u003ca href=\"#Page_45\" class=\"pginternal\"\u003e45\u003c/a\u003e, \u003ca href=\"#Page_133\" class=\"pginternal\"\u003e133\u003c/a\u003e, \u003ca href=\"#Page_143\" class=\"pginternal\"\u003e143\u003c/a\u003e, \u003ca href=\"#Page_151\" class=\"pginternal\"\u003e151\u003c/a\u003e, \u003ca href=\"#Page_176\" class=\"pginternal\"\u003e176\u003c/a\u003e, \u003ca href=\"#Page_185\" class=\"pginternal\"\u003e185\u003c/a\u003e, \u003ca href=\"#Page_252\" class=\"pginternal\"\u003e252\u003c/a\u003e, \u003ca href=\"#Page_277\" class=\"pginternal\"\u003e277\u003c/a\u003e, \u003ca href=\"#Page_308\" class=\"pginternal\"\u003e308\u003c/a\u003e, \u003ca href=\"#Page_326\" class=\"pginternal\"\u003e326\u003c/a\u003e, \u003ca href=\"#Page_360\" class=\"pginternal\"\u003e360\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eVirtue, Man of Perfect, \u003ca href=\"#Page_210\" class=\"pginternal\"\u003e210\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eVision (Eye and) \u003ca href=\"#Page_333\" class=\"pginternal\"\u003e333\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(perfection of) \u003ca href=\"#Page_104\" class=\"pginternal\"\u003e104\u003c/a\u003e, \u003ca href=\"#Page_139\" class=\"pginternal\"\u003e139\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eVital Principle, The, \u003ca href=\"#Page_129\" class=\"pginternal\"\u003e129\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eWa Lung, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWalrus, The, \u003ca href=\"#Page_211\" class=\"pginternal\"\u003e211\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWang Hsiang, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWang I, \u003ca href=\"#Page_26\" class=\"pginternal\"\u003e26\u003c/a\u003e, \u003ca href=\"#Page_91\" class=\"pginternal\"\u003e91\u003c/a\u003e, \u003ca href=\"#Page_140\" class=\"pginternal\"\u003e140\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWang Kuo, \u003ca href=\"#Page_335\" class=\"pginternal\"\u003e335\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWang T\u0027ai, \u003ca href=\"#Page_56\" class=\"pginternal\"\u003e56\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWang Tzŭ, \u003ca href=\"#Page_395\" class=\"pginternal\"\u003e395\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWang Tzŭ Ch\u0027ing Chi, \u003ca href=\"#Page_250\" class=\"pginternal\"\u003e250\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWar, \u003ca href=\"#Page_315\" class=\"pginternal\"\u003e315\u003c/a\u003e, \u003ca href=\"#Page_318\" class=\"pginternal\"\u003e318\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWasps, \u003ca href=\"#Page_297\" class=\"pginternal\"\u003e297\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWater, (Fluidity of) \u003ca href=\"#Page_268\" class=\"pginternal\"\u003e268\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(to men and fishes) \u003ca href=\"#Page_227\" class=\"pginternal\"\u003e227\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWater-level, The, \u003ca href=\"#Page_64\" class=\"pginternal\"\u003e64\u003c/a\u003e, \u003ca href=\"#Page_157\" class=\"pginternal\"\u003e157\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWealth, \u003ca href=\"#Page_221\" class=\"pginternal\"\u003e221\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(value of) \u003ca href=\"#Page_403\" class=\"pginternal\"\u003e403\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(evil of) \u003ca href=\"#Page_405\" class=\"pginternal\"\u003e405\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWeasel, The, \u003ca href=\"#Page_313\" class=\"pginternal\"\u003e313\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWeeding plants, \u003ca href=\"#Page_360\" class=\"pginternal\"\u003e360\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWeeping, \u003ca href=\"#Page_162\" class=\"pginternal\"\u003e162\u003c/a\u003e;\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003e(without snivelling) \u003ca href=\"#Page_85\" class=\"pginternal\"\u003e85\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWei, Prince of, \u003ca href=\"#Page_9\" class=\"pginternal\"\u003e9\u003c/a\u003e, \u003ca href=\"#Page_38\" class=\"pginternal\"\u003e38\u003c/a\u003e, \u003ca href=\"#Page_254\" class=\"pginternal\"\u003e254\u003c/a\u003e, \u003ca href=\"#Page_338\" class=\"pginternal\"\u003e338\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWei, Prince Wu of, \u003ca href=\"#Page_311\" class=\"pginternal\"\u003e311\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWei, The State of, \u003ca href=\"#Page_38\" class=\"pginternal\"\u003e38\u003c/a\u003e, \u003ca href=\"#Page_49\" class=\"pginternal\"\u003e49\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWei of Ch\u0027i, Prince, \u003ca href=\"#Page_338\" class=\"pginternal\"\u003e338\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWei of Chou, Duke, \u003ca href=\"#Page_234\" class=\"pginternal\"\u003e234\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWei I, The, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWei-lei Mountains, \u003ca href=\"#Page_294\" class=\"pginternal\"\u003e294\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWei Shêng, \u003ca href=\"#Page_395\" class=\"pginternal\"\u003e395\u003c/a\u003e, \u003ca href=\"#Page_401\" class=\"pginternal\"\u003e401\u003c/a\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_465\"\u003e[465]\u003c/a\u003e\u003c/span\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWeights and measures a curse, \u003ca href=\"#Page_114\" class=\"pginternal\"\u003e114\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWell-sweep, A, \u003ca href=\"#Page_147\" class=\"pginternal\"\u003e147\u003c/a\u003e, \u003ca href=\"#Page_181\" class=\"pginternal\"\u003e181\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWên of Wei, Prince, \u003ca href=\"#Page_261\" class=\"pginternal\"\u003e261\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWên Chung, \u003ca href=\"#Page_332\" class=\"pginternal\"\u003e332\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWên Po Hsüeh Tzŭ, \u003ca href=\"#Page_262\" class=\"pginternal\"\u003e262\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWên Wang, \u003ca href=\"#Page_273\" class=\"pginternal\"\u003e273\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWên Wang of Chao, \u003ca href=\"#Page_407\" class=\"pginternal\"\u003e407\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWheel of Existence, The, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWheelwright, The, \u003ca href=\"#Page_171\" class=\"pginternal\"\u003e171\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWhole made up of parts, \u003ca href=\"#Page_347\" class=\"pginternal\"\u003e347\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWife, Mother-in-law and, \u003ca href=\"#Page_360\" class=\"pginternal\"\u003e360\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWigs, \u003ca href=\"#Page_152\" class=\"pginternal\"\u003e152\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWind, \u003ca href=\"#Page_173\" class=\"pginternal\"\u003e173\u003c/a\u003e, \u003ca href=\"#Page_211\" class=\"pginternal\"\u003e211\u003c/a\u003e, \u003ca href=\"#Page_332\" class=\"pginternal\"\u003e332\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWine, Thin, \u003ca href=\"#Page_113\" class=\"pginternal\"\u003e113\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWinnowing, Chaff from, \u003ca href=\"#Page_184\" class=\"pginternal\"\u003e184\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWisdom a curse, \u003ca href=\"#Page_115\" class=\"pginternal\"\u003e115\u003c/a\u003e, \u003ca href=\"#Page_121\" class=\"pginternal\"\u003e121\u003c/a\u003e, \u003ca href=\"#Page_125\" class=\"pginternal\"\u003e125\u003c/a\u003e, \u003ca href=\"#Page_188\" class=\"pginternal\"\u003e188\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWisdom-tricks, \u003ca href=\"#Page_111\" class=\"pginternal\"\u003e111\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWithout-end, \u003ca href=\"#Page_288\" class=\"pginternal\"\u003e288\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWolves, \u003ca href=\"#Page_174\" class=\"pginternal\"\u003e174\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWords, \u003ca href=\"#Page_170\" class=\"pginternal\"\u003e170\u003c/a\u003e, \u003ca href=\"#Page_171\" class=\"pginternal\"\u003e171\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWu, Prince of, \u003ca href=\"#Page_9\" class=\"pginternal\"\u003e9\u003c/a\u003e, \u003ca href=\"#Page_323\" class=\"pginternal\"\u003e323\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWu Chuang, \u003ca href=\"#Page_88\" class=\"pginternal\"\u003e88\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWu Ch\u0027un, Hunchback, \u003ca href=\"#Page_65\" class=\"pginternal\"\u003e65\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWu Han Chao, \u003ca href=\"#Page_173\" class=\"pginternal\"\u003e173\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWu Kuang, \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e, \u003ca href=\"#Page_361\" class=\"pginternal\"\u003e361\u003c/a\u003e, \u003ca href=\"#Page_383\" class=\"pginternal\"\u003e383\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWu Lai, \u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWu Ting, \u003ca href=\"#Page_78\" class=\"pginternal\"\u003e78\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWu-tsu, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWu Tzŭ Hsü, \u003ca href=\"#Page_395\" class=\"pginternal\"\u003e395\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWu Wang, \u003ca href=\"#Page_152\" class=\"pginternal\"\u003e152\u003c/a\u003e, \u003ca href=\"#Page_207\" class=\"pginternal\"\u003e207\u003c/a\u003e, \u003ca href=\"#Page_292\" class=\"pginternal\"\u003e292\u003c/a\u003e, \u003ca href=\"#Page_384\" class=\"pginternal\"\u003e384\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWu Yoh, \u003ca href=\"#Page_400\" class=\"pginternal\"\u003e400\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eWu Yüan, \u003ca href=\"#Page_112\" class=\"pginternal\"\u003e112\u003c/a\u003e, \u003ca href=\"#Page_221\" class=\"pginternal\"\u003e221\u003c/a\u003e, \u003ca href=\"#Page_352\" class=\"pginternal\"\u003e352\u003c/a\u003e, \u003ca href=\"#Page_401\" class=\"pginternal\"\u003e401\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"ifrst\"\u003eYak, The, \u003ca href=\"#Page_10\" class=\"pginternal\"\u003e10\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYang-ch\u0027i, The, \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYang Chu, \u003ca href=\"#Page_100\" class=\"pginternal\"\u003e100\u003c/a\u003e, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e, \u003ca href=\"#Page_155\" class=\"pginternal\"\u003e155\u003c/a\u003e, \u003ca href=\"#Page_259\" class=\"pginternal\"\u003e259\u003c/a\u003e, \u003ca href=\"#Page_318\" class=\"pginternal\"\u003e318\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYang Hu, \u003ca href=\"#Page_214\" class=\"pginternal\"\u003e214\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYang Tzŭ Chü, \u003ca href=\"#Page_93\" class=\"pginternal\"\u003e93\u003c/a\u003e, \u003ca href=\"#Page_368\" class=\"pginternal\"\u003e368\u003c/a\u003e, \u003ca href=\"#Page_369\" class=\"pginternal\"\u003e369\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYao, The Emperor, \u003ca href=\"#Page_5\" class=\"pginternal\"\u003e5\u003c/a\u003e, \u003ci\u003eet alt. pass.\u003c/i\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYeh Ch\u0027üeh, \u003ca href=\"#Page_26\" class=\"pginternal\"\u003e26\u003c/a\u003e, \u003ca href=\"#Page_91\" class=\"pginternal\"\u003e91\u003c/a\u003e, \u003ca href=\"#Page_140\" class=\"pginternal\"\u003e140\u003c/a\u003e, \u003ca href=\"#Page_281\" class=\"pginternal\"\u003e281\u003c/a\u003e, \u003ca href=\"#Page_329\" class=\"pginternal\"\u003e329\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYellow Emperor, The, \u003ca href=\"#Page_28\" class=\"pginternal\"\u003e28\u003c/a\u003e, \u003ca href=\"#Page_77\" class=\"pginternal\"\u003e77\u003c/a\u003e, \u003ca href=\"#Page_123\" class=\"pginternal\"\u003e123\u003c/a\u003e, \u003ca href=\"#Page_125\" class=\"pginternal\"\u003e125\u003c/a\u003e, \u003ca href=\"#Page_139\" class=\"pginternal\"\u003e139\u003c/a\u003e, \u003ca href=\"#Page_176\" class=\"pginternal\"\u003e176\u003c/a\u003e, \u003ca href=\"#Page_196\" class=\"pginternal\"\u003e196\u003c/a\u003e, \u003ca href=\"#Page_224\" class=\"pginternal\"\u003e224\u003c/a\u003e, \u003ca href=\"#Page_246\" class=\"pginternal\"\u003e246\u003c/a\u003e, \u003ca href=\"#Page_274\" class=\"pginternal\"\u003e274\u003c/a\u003e, \u003ca href=\"#Page_277\" class=\"pginternal\"\u003e277\u003c/a\u003e, \u003ca href=\"#Page_292\" class=\"pginternal\"\u003e292\u003c/a\u003e, \u003ca href=\"#Page_316\" class=\"pginternal\"\u003e316\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYellow Spring, The, \u003ca href=\"#Page_358\" class=\"pginternal\"\u003e358\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYen Gate, The, \u003ca href=\"#Page_361\" class=\"pginternal\"\u003e361\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYen State, The, \u003ca href=\"#Page_329\" class=\"pginternal\"\u003e329\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYen Ch\u0027êng Tzŭ Yu, \u003ca href=\"#Page_12\" class=\"pginternal\"\u003e12\u003c/a\u003e, \u003ca href=\"#Page_324\" class=\"pginternal\"\u003e324\u003c/a\u003e, \u003ca href=\"#Page_366\" class=\"pginternal\"\u003e366\u003c/a\u003e, \u003ca href=\"#Page_441\" class=\"pginternal\"\u003e441\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYen ch\u0027i, \u003ca href=\"#Page_410\" class=\"pginternal\"\u003e410\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYen Ho, \u003ca href=\"#Page_48\" class=\"pginternal\"\u003e48\u003c/a\u003e, \u003ca href=\"#Page_241\" class=\"pginternal\"\u003e241\u003c/a\u003e, \u003ca href=\"#Page_374\" class=\"pginternal\"\u003e374\u003c/a\u003e, \u003ca href=\"#Page_429\" class=\"pginternal\"\u003e429\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYen Hui \u003cem\u003eor\u003c/em\u003e Yen Yüan, \u003ca href=\"#Page_38\" class=\"pginternal\"\u003e38\u003c/a\u003e, \u003ca href=\"#Page_85\" class=\"pginternal\"\u003e85\u003c/a\u003e, \u003ca href=\"#Page_179\" class=\"pginternal\"\u003e179\u003c/a\u003e, \u003ca href=\"#Page_225\" class=\"pginternal\"\u003e225\u003c/a\u003e, \u003ca href=\"#Page_233\" class=\"pginternal\"\u003e233\u003c/a\u003e, \u003ca href=\"#Page_256\" class=\"pginternal\"\u003e256\u003c/a\u003e, \u003ca href=\"#Page_264\" class=\"pginternal\"\u003e264\u003c/a\u003e, \u003ca href=\"#Page_272\" class=\"pginternal\"\u003e272\u003c/a\u003e, \u003ca href=\"#Page_291\" class=\"pginternal\"\u003e291\u003c/a\u003e, \u003ca href=\"#Page_379\" class=\"pginternal\"\u003e379\u003c/a\u003e, \u003ca href=\"#Page_381\" class=\"pginternal\"\u003e381\u003c/a\u003e, \u003ca href=\"#Page_388\" class=\"pginternal\"\u003e388\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYen Kang Tiao, \u003ca href=\"#Page_287\" class=\"pginternal\"\u003e287\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYen Pu I, \u003ca href=\"#Page_324\" class=\"pginternal\"\u003e324\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYi, \u003ca href=\"#Page_60\" class=\"pginternal\"\u003e60\u003c/a\u003e, \u003ca href=\"#Page_255\" class=\"pginternal\"\u003e255\u003c/a\u003e, \u003ca href=\"#Page_308\" class=\"pginternal\"\u003e308\u003c/a\u003e, \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e, \u003ca href=\"#Page_319\" class=\"pginternal\"\u003e319\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYi Yang, \u003ca href=\"#Page_237\" class=\"pginternal\"\u003e237\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYin, Mountain, \u003ca href=\"#Page_93\" class=\"pginternal\"\u003e93\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYin and Yang, The, \u003ca href=\"#Page_82\" class=\"pginternal\"\u003e82\u003c/a\u003e, \u003ca href=\"#Page_120\" class=\"pginternal\"\u003e120\u003c/a\u003e, \u003ca href=\"#Page_126\" class=\"pginternal\"\u003e126\u003c/a\u003e, \u003ca href=\"#Page_177\" class=\"pginternal\"\u003e177\u003c/a\u003e, \u003ca href=\"#Page_192\" class=\"pginternal\"\u003e192\u003c/a\u003e, \u003ca href=\"#Page_201\" class=\"pginternal\"\u003e201\u003c/a\u003e, \u003ca href=\"#Page_280\" class=\"pginternal\"\u003e280\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYin-li, \u003ca href=\"#Page_394\" class=\"pginternal\"\u003e394\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYin Wên, \u003ca href=\"#Page_443\" class=\"pginternal\"\u003e443\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYing, \u003ca href=\"#Page_451\" class=\"pginternal\"\u003e451\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYing, A man of, \u003ca href=\"#Page_321\" class=\"pginternal\"\u003e321\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYing-yang, \u003ca href=\"#Page_382\" class=\"pginternal\"\u003e382\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYü, The Great, \u003ca href=\"#Page_16\" class=\"pginternal\"\u003e16\u003c/a\u003e, \u003ca href=\"#Page_142\" class=\"pginternal\"\u003e142\u003c/a\u003e, \u003ca href=\"#Page_152\" class=\"pginternal\"\u003e152\u003c/a\u003e, \u003ca href=\"#Page_215\" class=\"pginternal\"\u003e215\u003c/a\u003e, \u003ca href=\"#Page_254\" class=\"pginternal\"\u003e254\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYü Ch\u0027iang, \u003ca href=\"#Page_78\" class=\"pginternal\"\u003e78\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYü Ch\u0027ieh, \u003ca href=\"#Page_357\" class=\"pginternal\"\u003e357\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYü Erh, \u003ca href=\"#Page_104\" class=\"pginternal\"\u003e104\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYu-hu, \u003ca href=\"#Page_40\" class=\"pginternal\"\u003e40\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYu island, \u003ca href=\"#Page_124\" class=\"pginternal\"\u003e124\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYu Piao, \u003ca href=\"#Page_179\" class=\"pginternal\"\u003e179\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYüan of Sung, Prince, \u003ca href=\"#Page_270\" class=\"pginternal\"\u003e270\u003c/a\u003e, \u003ca href=\"#Page_321\" class=\"pginternal\"\u003e321\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYüan Fêng, \u003ca href=\"#Page_150\" class=\"pginternal\"\u003e150\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYüan Hsien, \u003ca href=\"#Page_378\" class=\"pginternal\"\u003e378\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYüeh State, The, \u003ca href=\"#Page_8\" class=\"pginternal\"\u003e8\u003c/a\u003e, \u003ca href=\"#Page_9\" class=\"pginternal\"\u003e9\u003c/a\u003e, \u003ca href=\"#Page_16\" class=\"pginternal\"\u003e16\u003c/a\u003e, \u003ca href=\"#Page_313\" class=\"pginternal\"\u003e313\u003c/a\u003e, \u003ca href=\"#Page_451\" class=\"pginternal\"\u003e451\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYung Ch\u0027êng, \u003ca href=\"#Page_116\" class=\"pginternal\"\u003e116\u003c/a\u003e\u003c/li\u003e\r\n\u003cli class=\"indx\"\u003eYung Ch\u0027êng Shih, \u003ca href=\"#Page_338\" class=\"pginternal\"\u003e338\u003c/a\u003e\u003c/li\u003e\u003c/ul\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_466\"\u003e[466]\u003c/a\u003e\u003c/span\u003e\r\n\u003ch2\u003e \u003ci\u003eERRATA AND ADDENDA\u003c/i\u003e\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cp\u003ePage \u003ca href=\"#Page_1\" class=\"pginternal\"\u003e1\u003c/a\u003e, line 3 (from bottom), insert comma after \"sunbeam.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_49\" class=\"pginternal\"\u003e49\u003c/a\u003e, line 2, \u003cem\u003ePrince\u003c/em\u003e Ling is the same individual as the \u003cem\u003eDuke\u003c/em\u003e Ling\r\nof pp. \u003ca href=\"#Page_65\" class=\"pginternal\"\u003e65\u003c/a\u003e, \u003ca href=\"#Page_250\" class=\"pginternal\"\u003e250\u003c/a\u003e, \u003ca href=\"#Page_346\" class=\"pginternal\"\u003e346\u003c/a\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e[All such terms are, of course, arbitrary, being used\r\nmerely as convenient equivalents of the Chinese\r\ntitles in the text]\u003c/p\u003e\u003c/div\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_60\" class=\"pginternal\"\u003e60\u003c/a\u003e, \" 13, For \"Hou I\" read \"Hou Yi.\" [This for the sake\r\nof uniformity. \u003ci\u003eSee\u003c/i\u003e pp. \u003ca href=\"#Page_255\" class=\"pginternal\"\u003e255\u003c/a\u003e, \u003ca href=\"#Page_308\" class=\"pginternal\"\u003e308\u003c/a\u003e, \u0026amp;c.]\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_65\" class=\"pginternal\"\u003e65\u003c/a\u003e, \" 16, For \"too short\" read \"too scraggy.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_65\" class=\"pginternal\"\u003e65\u003c/a\u003e, \" 20, For \"too thin\" read \"too scraggy.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_72\" class=\"pginternal\"\u003e72\u003c/a\u003e, \" 4, For \"Chi Tzŭ Hsü Yü\" read \"Chi Tzŭ, Hsü Yü.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_170\" class=\"pginternal\"\u003e170\u003c/a\u003e, \" 3 (from bottom), After \"Duke Huan.\" omit the full stop.\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_228\" class=\"pginternal\"\u003e228\u003c/a\u003e, \" 14, For \"glow-worm\" read \"fire-fly.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_230\" class=\"pginternal\"\u003e230\u003c/a\u003e, \" 22, For \"to the minister\" read \"to be the minister.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_262\" class=\"pginternal\"\u003e262\u003c/a\u003e, \" 22, For \"Wên Po\" read \"Wên Poh.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_270\" class=\"pginternal\"\u003e270\u003c/a\u003e, \" 6, For \"Po Li Ch\u0027i\" read \"Poh Li Ch\u0027i.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_272\" class=\"pginternal\"\u003e272\u003c/a\u003e, \" 3 (from bottom), For \"Po Hun\" read \"Poh Hun.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e, \" 12 For \"Duke Mu\" read \"Duke Muh.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e, \" 12 For \"Po Li Ch\u0027i\" read \"Poh Li Ch\u0027i.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_314\" class=\"pginternal\"\u003e314\u003c/a\u003e, last line, \"Love for the people,\" \u0026amp;c. Compare p. \u003ca href=\"#Page_329\" class=\"pginternal\"\u003e329\u003c/a\u003e, lines\r\n17 and 18, \"There is no difficulty,\" \u0026amp;c. The conflict\r\nbetween the meanings of these two passages\r\nhas not been pointed out. The first passage is\r\nrendered by some commentators, \"Not to be able\r\nto love the people is the,\" \u0026amp;c. Neither rendering\r\nis quite satisfactory; for reasons which would\r\nrequire quotations from the Chinese text.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_467\"\u003e[467]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_324\" class=\"pginternal\"\u003e324\u003c/a\u003e, lines 15 and 26, For \"Tzŭ Chi\" read \"Tzŭ Ch\u0027i.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_327\" class=\"pginternal\"\u003e327\u003c/a\u003e, \" 18 and 28, For \"Tzŭ Chi\" read \"Tzŭ Ch\u0027i.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_328\" class=\"pginternal\"\u003e328\u003c/a\u003e, line 7, For \"Tzŭ Chi\" read \"Tzŭ Ch\u0027i.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_346\" class=\"pginternal\"\u003e346\u003c/a\u003e, \" 5, After \"Duke Ling,\" add \"of Wei.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_371\" class=\"pginternal\"\u003e371\u003c/a\u003e, \" 17, For \"Shih Hu\" read \"Shih-hu.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_373\" class=\"pginternal\"\u003e373\u003c/a\u003e, \" 3, For \"Tan Hsüeh\" read \"Tan-hsüeh.\"\u003c/p\u003e\r\n\u003cp\u003e \" \u003ca href=\"#Page_394\" class=\"pginternal\"\u003e394\u003c/a\u003e, \" 8, For \"Yin Li\" read \"Yin-li.\"\u003c/p\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e[These last three corrections mean that I have\r\nwritten names of \u003cem\u003eplaces\u003c/em\u003e with a hyphen between\r\nthe transliteration of the component Chinese\r\ncharacters, the names of \u003cem\u003emen\u003c/em\u003e with a capital letter\r\nto the transliteration of each of the Chinese characters\r\nwhich go to make up the surname and\r\npersonal name]\u003c/p\u003e\u003c/div\u003e\r\n\u003cp class=\"mt4 ph3\"\u003eTHE END.\u003c/p\u003e\r\n\u003cp class=\"mt4 ph5\"\u003eWYMAN AND SONS, PRINTERS GREAT QUEEN STREET, LONDON, W.C.\u003c/p\u003e\r\n\u003chr class=\"chap\"\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003ch2\u003e \u003ci\u003eBY THE SAME AUTHOR.\u003c/i\u003e\u003c/h2\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"figcenter\" style=\"width: 550px;\"\u003e\r\n\u003cimg alt=\"\" src=\"https://chrisdeasy.com/wp-content/uploads/gutenberg-zhuangzi-i-decoline2.jpg\" id=\"img_images_i_decoline2.jpg\"\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"blockquot\"\u003e\r\n\u003cp\u003e\u003cb\u003eChinese Sketches.\u003c/b\u003e Death of an Emperor—Etiquette—Gambling—Fêng-shui—Opium—Pawnbrokers—Slang—Inquests,\r\n\u0026amp;c. \u0026amp;c.\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eStrange Stories from a Chinese Studio.\u003c/b\u003e Translation of the\r\n\u003ccite\u003eLiao Chai\u003c/cite\u003e. 2 vols. 8vo.\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eHistoric China, and other Sketches.\u003c/b\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eGems of Chinese Literature.\u003c/b\u003e Containing Extracts from various\r\nAuthors, from \u003cspan class=\"smcap\"\u003eB.C.\u003c/span\u003e 500 to \u003cspan class=\"smcap\"\u003eA.D.\u003c/span\u003e 1600.\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eA Short History of Koolangsu.\u003c/b\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eOn Some Translations and Mistranslations in Williams\u0027\r\nSyllabic Dictionary.\u003c/b\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eDictionary of Colloquial Idioms in the Mandarin Dialect.\u003c/b\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eChinese without a Teacher\u003c/b\u003e: Being a Collection of Easy and\r\nUseful Sentences in the Mandarin Dialect. With a Vocabulary.\r\n2nd Edition.\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eSynoptical Studies in Chinese Character.\u003c/b\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eHandbook of the Swatow Dialect.\u003c/b\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eRecord of the Buddhistic Kingdoms.\u003c/b\u003e Translated from the Chinese.\r\nWith copious Notes.\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eTwo Chinese Poems\u003c/b\u003e: The \u003cb\u003eSan Tzŭ Ching\u003c/b\u003e, \u003ccite\u003eor the Trimetrical\r\nClassic\u003c/cite\u003e; and the \u003cb\u003eCh\u0027ien Tzŭ Wên\u003c/b\u003e, \u003ccite\u003eor Thousand Character\r\nEssay\u003c/cite\u003e. Metrically translated.\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eFrom Swatow to Canton\u003c/b\u003e: An Overland Journey.\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eA Glossary of Reference\u003c/b\u003e, on Subjects connected with the Far East.\r\n2nd Edition.\u003c/p\u003e\r\n\u003cp\u003e\u003cb\u003eThe Remains of Lao Tzŭ.\u003c/b\u003e Hong Kong: 1886.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003ch3\u003eFOOTNOTES:\u003c/h3\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_1\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_1\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[1]\u003c/span\u003e\u003c/a\u003e Pronounce \u003ci\u003eChwongdza\u003c/i\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_2\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_2\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[2]\u003c/span\u003e\u003c/a\u003e In the modern province of An-hui.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_3\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_3\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[3]\u003c/span\u003e\u003c/a\u003e Hence he is often spoken of in the book language as \"Ch\u0027i-yüan.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_4\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_4\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[4]\u003c/span\u003e\u003c/a\u003e Pronounce \u003ci\u003eLowdza\u003c/i\u003e. The \u003cem\u003elow\u003c/em\u003e as in \u003cem\u003eallow\u003c/em\u003e. See p. vii.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_5\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_5\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[5]\u003c/span\u003e\u003c/a\u003e Of an imaginative character, in keeping with the visionary teachings\r\nof his master.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_6\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_6\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[6]\u003c/span\u003e\u003c/a\u003e See chs. \u003ca href=\"#Page_413\" class=\"pginternal\"\u003exxxi\u003c/a\u003e, \u003ca href=\"#Page_387\" class=\"pginternal\"\u003exxix\u003c/a\u003e, and \u003ca href=\"#Page_110\" class=\"pginternal\"\u003ex\u003c/a\u003e, respectively.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_7\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_7\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[7]\u003c/span\u003e\u003c/a\u003e The second of these personages is doubtless identical, though the\r\nname is differently written, with the Kêng Sang Ch\u0027u of \u003ca href=\"#Page_294\" class=\"pginternal\"\u003ech. xxiii\u003c/a\u003e. The\r\nidentity of the first name has not been satisfactorily settled.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_8\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_8\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[8]\u003c/span\u003e\u003c/a\u003e See p. \u003ca href=\"#Page_17\" class=\"pginternal\"\u003e17\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_9\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_9\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[9]\u003c/span\u003e\u003c/a\u003e This last clause is based upon a famous passage in the \u003ccite\u003eLun Yü\u003c/cite\u003e:—\u003cem\u003eThe\r\nperfect man is not a mere thing\u003c/em\u003e; \u003ci\u003ei.e.\u003c/i\u003e, his functions are not limited.\r\nThe idea conveyed is that Chuang Tzŭ\u0027s system was too far-reaching to be\r\npractical.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_10\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_10\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[10]\u003c/span\u003e\u003c/a\u003e See p. \u003ca href=\"#Page_434\" class=\"pginternal\"\u003e434\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_11\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_11\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[11]\u003c/span\u003e\u003c/a\u003e The Canon of Tao, and of Tê, the exemplification thereof. See\r\np. \u003ca href=\"#Page_125\" class=\"pginternal\"\u003e125\u003c/a\u003e. I have discussed the claims of this work at some length in \u003ccite\u003eThe\r\nRemains of Lao Tzŭ\u003c/cite\u003e: Hong Kong, 1886.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_12\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_12\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[12]\u003c/span\u003e\u003c/a\u003e The brilliant philosopher, statesman, poet, \u0026amp;c., of the Sung dynasty\r\n(\u003cspan class=\"smcap\"\u003eA.D.\u003c/span\u003e 1036-1101).\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_13\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_13\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[13]\u003c/span\u003e\u003c/a\u003e A curious parallelism will be found in \u003ccite\u003eSupernatural Religion\u003c/cite\u003e, vol. i,\r\np. 460:—\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n\"No period in the history of the world ever produced so many\r\nspurious works as the first two or three centuries of our era. The name\r\nof every Apostle, or Christian teacher, not excepting that of the great\r\nMaster, was freely attached to every description of religious forgery.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_14\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_14\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[14]\u003c/span\u003e\u003c/a\u003e On the authority of the \u003ccite\u003eI-wên-chih\u003c/cite\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_15\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_15\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[15]\u003c/span\u003e\u003c/a\u003e A work of the fifth century \u003cspan class=\"smcap\"\u003eA.D.\u003c/span\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_16\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_16\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[16]\u003c/span\u003e\u003c/a\u003e Of the Han dynasty. Mayers puts him a little later, viz., \u003cspan class=\"smcap\"\u003eA.D.\u003c/span\u003e 275.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_17\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_17\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[17]\u003c/span\u003e\u003c/a\u003e \u003ccite\u003eThe China Review\u003c/cite\u003e, vol. xvi, p. 195.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_18\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_18\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[18]\u003c/span\u003e\u003c/a\u003e In \u003cspan class=\"smcap\"\u003eA.D.\u003c/span\u003e 742.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_19\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_19\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[19]\u003c/span\u003e\u003c/a\u003e \u003ccite\u003eThe Divine Classic of Nan-hua.\u003c/cite\u003e By Frederic Henry Balfour,\r\nF.R.G.S., Shanghai and London, 1881.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_20\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_20\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[20]\u003c/span\u003e\u003c/a\u003e One example will suffice. In \u003ca href=\"#Page_294\" class=\"pginternal\"\u003ech. xxiii\u003c/a\u003e (see p. \u003ca href=\"#Page_309\" class=\"pginternal\"\u003e309\u003c/a\u003e) there occurs a\r\nshort sentence which means, \"A one-legged man discards ornament,\r\nhis exterior not being open to commendation.\"\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\nMr. Balfour translated this as follows:—\"Servants will tear up a\r\nportrait, not liking to be confronted with its beauties and its defects.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_21\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_21\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[21]\u003c/span\u003e\u003c/a\u003e In 1885 this treatise was republished by Dr. Legge in its place as\r\nBk. xxviii of the \u003ccite\u003eLî Kî\u003c/cite\u003e of \u003ccite\u003eLi Chi\u003c/cite\u003e (Sacred Books of the East, vols. xxvii,\r\nxxviii), with a new title \u003ccite\u003eThe State of Equilibrium and Harmony\u003c/cite\u003e. But the\r\nparallelism with the Aristotelian doctrine is as obvious as ever.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_22\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_22\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[22]\u003c/span\u003e\u003c/a\u003e See the fragments in Ritter and Preller\u0027s \u003ccite\u003eHist. Phil. Græc.\u003c/cite\u003e § 93 and\r\n§ 94 \u003cspan class=\"smcap\"\u003eA. B.\u003c/span\u003e Seventh edition.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_23\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_23\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[23]\u003c/span\u003e\u003c/a\u003e \u003ccite\u003eHeracl. Eph. Rell.\u003c/cite\u003e Bywater, xvi.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_24\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_24\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[24]\u003c/span\u003e\u003c/a\u003e ὀχλολοίδορος Ἡράκλειτος \u003ccite\u003eTimon ap. Diog. Laert.\u003c/cite\u003e ix. i.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_25\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_25\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[25]\u003c/span\u003e\u003c/a\u003e Οὐκ ἐμεῦ ἀλλὰ τοὺ λόγου ἀκουσάντας ὁμολογέειν σοφόν ἐστι ἓν πάντα εἶναι. \u003ccite\u003eHeracl. Eph. Rell.\u003c/cite\u003e i.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_26\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_26\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[26]\u003c/span\u003e\u003c/a\u003e \u003ccite\u003eHippolytus Ref. haer.\u003c/cite\u003e ix. 9.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_27\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_27\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[27]\u003c/span\u003e\u003c/a\u003e \u003ccite\u003eHeracl. Eph. Rell.\u003c/cite\u003e xxxix.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_28\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_28\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[28]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, lvii.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_29\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_29\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[29]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, lxvii.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_30\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_30\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[30]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, lxix.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_31\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_31\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[31]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, lxx.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_32\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_32\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[32]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, lxxviii.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_33\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_33\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[33]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, xlv.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_34\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_34\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[34]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, lix.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_35\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_35\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[35]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, xxxvi.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_36\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_36\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[36]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, xliv.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_37\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_37\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[37]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, iii.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_38\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_38\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[38]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, v.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_39\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_39\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[39]\u003c/span\u003e\u003c/a\u003e \u003ccite\u003eHeracl. Eph. Rell.\u003c/cite\u003e iv.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_40\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_40\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[40]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, xlv.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_41\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_41\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[41]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, xlvii.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_42\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_42\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[42]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, liv., and notes.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_43\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_43\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[43]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, li.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_44\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_44\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[44]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, xci, xix.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_45\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_45\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[45]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, xxix.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_46\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_46\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[46]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eCf.\u003c/i\u003e \u003ccite\u003ePlat. Phaedr.\u003c/cite\u003e 265: κατ\u0027 ἄρθρα ᾑ πέφυκεν καὶ μὴ ἐπιχειρεῖν καταγνύναι\r\nμέρος μηδὲν κακοῦ μαγείρου τρόπῳ χρώμενος.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_47\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_47\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[47]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eCf.\u003c/i\u003e Herbert Spencer\u0027s well-known paradox,—\"The sense of duty or\r\nmoral obligation is transitory, and will diminish as fast as moralisation\r\nincreases.\"—\u003ccite\u003eData of Ethics\u003c/cite\u003e, p. 127.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_48\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_48\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[48]\u003c/span\u003e\u003c/a\u003e \u003ccite\u003eTheaet.\u003c/cite\u003e 176. A. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε ἐκεῖσε φεύγειν ὅ τι\r\nτάχιστα. φυγὴ δὲ ὁμοίωσις Θεῷ κατὰ τὸ δυνατόν. ὁμοίωσις δὲ δίκαιον καὶ ὅσιον\r\nμετὰ φρονήσεως γενέσθαι.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_49\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_49\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[49]\u003c/span\u003e\u003c/a\u003e \u003ccite\u003eHeracl. Eph. Rell.\u003c/cite\u003e lxv.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_50\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_50\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[50]\u003c/span\u003e\u003c/a\u003e \u003ccite\u003eChuang Tzŭ\u003c/cite\u003e, chap. xiv, p. \u003ca href=\"#Page_182\" class=\"pginternal\"\u003e182-189\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_51\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_51\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[51]\u003c/span\u003e\u003c/a\u003e \u003ccite\u003eEncycl. Met.\u003c/cite\u003e, Art. \"Lao Tzŭ.\"\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_52\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_52\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[52]\u003c/span\u003e\u003c/a\u003e Quoted by Dr. Legge, \u003ci\u003eloc. cit.\u003c/i\u003e\u003c/p\u003e\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_53\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_53\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[53]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eE.g.\u003c/i\u003e Mr. Edwin Arnold\u0027s \u003ccite\u003eLight of Asia\u003c/cite\u003e, and still more Professor\r\nSeydel\u0027s \u003ccite\u003eDas Evangelium von Jesu in seinen Verhältnissen zu Buddha-Sage\r\nand Buddha-Lehre\u003c/cite\u003e. On the other side of the question, \u003ci\u003ecf.\u003c/i\u003e Dr.\r\nKellogg\u0027s \u003ccite\u003eThe Light of Asia and The Light of the World\u003c/cite\u003e. London,\r\n1885. And an article in the \u003ccite\u003eNineteenth Century\u003c/cite\u003e for July, 1888, on\r\nBuddhism, by the Bishop of Colombo.\u003c/p\u003e\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"tnote\"\u003e\r\n\u003ch3\u003eTranscriber\u0027s Notes:\u003c/h3\u003e\r\n\u003cul\u003e\r\n\u003cli\u003eObvious printer’s errors corrected.\u003c/li\u003e\r\n\u003cli\u003eEvery effort has been made to replicate this text as faithfully as possible, including obsolete and variant spellings, non-standard punctuation, inconsistently hyphenated words, and other inconsistencies.\r\n\u003c/li\u003e\r\n\u003cli\u003eIn the original text, the first digit of the first footnote on page x is illegible. Corrected based on context.\r\n\u003c/li\u003e\r\n\u003c/ul\u003e\r\n\u003c/div\u003e\r\n\u003cpre\u003e\u003c/pre\u003e\r\n\u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}