,,chuang ,,tz ,illustration ,mystic1 ,moralist1 and ,social ,reformer ,,translated ,,from ,,the ,,chinese ,,by ,,herbert ,a4 ,,giles ,h4 ,b4 ,m4's ,consul at ,tamsui ,illustration ,,london ,,bernard ,,quaritch #ahhi ,,contents4 ,page ,,introduction v ,,note ,,on ,,the ,,philosophy ,,of ,,chuang ,,tz1 by ,canon ,moore xviii ,,chapter ,i--,,transcendental ,,bliss #a ,,ii--,,the ,,identity ,,of ,,contraries #ab ,,iii--,,nourishment ,,of ,,the ,,soul #cc ,,iv--,,man ,,among ,,men #ch ,v--,,the ,,evidence ,,of ,,virtue ,,complete #ef ,,vi--,,the ,,great ,,supreme #fh ,,vii--,,how ,,to ,,govern #ia ,,viii--,,joined ,,toes #ii ,,ix--,,horses' ,,hoofs #ajf ,x--,,opening ,,trunks #aaj ,,xi--,,on ,,letting ,,alone #aai ,,xii--,,the ,,universe #ace ,,xiii--,,the ,,tao ,,of ,,god #aeg ,,xiv--,,the ,,circling ,,sky #agc ,,xv--,,self-,,conceit #aij ,,xvi--,,exercise ,,of ,,faculties #aie ,,xvii--,,autumn ,,floods #bjj ,,xviii--,,perfect ,,happiness #bbj ,,xix--,,the ,,secret ,,of ,,life #bbi ,,xx--,,mountain ,,trees #bde ,,xxi--,t',,ien ,,tz ,,fang #bfa ,,xxii--,,knowledge ,,travels ,,north #bgf ,,xxiii--,k,,ng ,,sang ,,ch',u #bid ,,xxiv--,,hs ,,wu ,,kuei #caa ,,xxv--,,ts ,,yang #cce ,,xxvi--,,contingencies #ceb ,,xxvii--,,language #cfc ,,xxviii--,,on ,,declining ,,power #cgj ,,xxix--,,robber ,,ch #chg ,,xxx--,,on ,,swords #djg ,,xxxi--,,the ,,old ,,fisherman #dac ,,xxxii--,,lieh ,,tz #dbc ,,xxxiii--,,the ,,empire #dcg ,,index #dee ,,errata ,,and ,,addenda #dff ,introduction4 ,chuang ,tz#a belongs to the third and fourth centuries before ,christ4 ,he lived in the feudal age1 when ,china was split up into a number of ,states owning a nominal allegiance to the royal1 and weakly1 ,house of ,chou4 #a ,pronounce ,chwongdza4 ,he is noticed by the historian ,ss-ma ,ch'ien1 who flourished at the close of the second century ,b4,c41 as follows3-- ,chuang ,tz was a native of ,mng4#b ,his personal name was ,chou4 ,he held a petty official post at ,ch'i-yan in ,mng4#c ,he lived contemporaneously with ,prince ,hui of the ,liang ,state and ,prince ,hsan of the ,ch'i ,state4 ,his erudition was most varied2 but his chief doctrines are based upon the sayings of ,lao ,tz4#d ,consequently1 his writings1 which extend to over #ajj1jjj words1 are mostly allegorical4#e #b ,in the modern province of ,an-hui4 #c ,hence he is often spoken of in the book language as ,ch'i-yan4 #d ,pronounce ,lowdza4 ,the low as in allow4 ,see p4 vii4 #e ,of an imaginative character1 in keeping with the visionary teachings of his master4 ,he wrote ,the ,old ,fisherman1 ,robber ,ch1 and ,opening ,trunks1 with a view to asperse the ,confucian school and to glorify the mysteries of ,lao ,tz4#f ,wei ,lei ,hs1 ,kng ,sag ,tz1 and the like1 are probably unsubstantial figments of his imagination4#g ,nevertheless1 his literary and dialectic skill was such that the best scholars of the age proved unable to refute his destructive criticism of the ,confucian and ,mihist schools4#h #f ,see chs4 xxxi1 xxix1 and x1 respectively4 #g ,the second of these personages is doubtless identical1 though the name is differently written1 with the ,kng ,sang ,ch'u of ch4 xxiii4 ,the identity of the first name has not been satisfactorily settled4 #h ,see p4 #ag4 ,his teachings were like an overwhelming flood1 which spreads at its own sweet will4 ,consequently1 from rulers and ministers downwards1 none could apply them to any definite use4#i #i ,this last clause is based upon a famous passage in the ,lun ,y3--,the perfect man is not a mere thing2 i4e41 his functions are not limited4 ,the idea conveyed is that ,chuang ,tz's system was too far-reaching to be practical4 ,prince ,wei of the ,ch'u ,state1 hearing of ,chuang ,tz's good report1 sent messengers to him1 bearing costly gifts1 and inviting him to become ,prime ,minister4 ,at this ,chuang ,tz smiled and said to the messengers1 ,you offer me great wealth and a proud position indeed2 but have you never seen a sacrificial ox8--,when after being fattened up for several years1 it is decked with embroidered trappings and led to the altar1 would it not willingly then change places with some uncared-for pigling8444 ,begone6 ,defile me not6 ,i would rather disport myself to my own enjoyment in the mire than be slave to the ruler of a ,state4 ,i will never take office4 ,thus ,i shall remain free to follow my own inclinations4#aj #aj ,see p4 #dcd4 ,to enable the reader to understand more fully the writings of ,chuang ,tz1 and to appreciate his aim and object1 it will be necessary to go back a few more hundred years4 ,in the seventh century ,b4,c41 lived a man1 now commonly spoken of as ,lao ,tz4 ,he was the great ,prophet of his age4 ,he taught men to return good for evil1 and to look forward to a higher life4 ,he professed to have found the clue to all things human and divine4 ,he seems to have insisted that his system could not be reduced to words4 ,at any rate1 he declared that those who spoke did not know1 while those who knew did not speak4 ,but to accommodate himself to conditions of mortality1 he called this clue ,,tao1 or ,,the ,,way1 explaining that the word was to be understood metaphorically1 and not in a literal sense as the way or road upon which men walk4 ,the following are sentences selected from the indisputably genuine remains of ,lao ,tz1 to be found scattered here and there in early ,chinese literature3-- ,all the world knows that the goodness of doing good is not real goodness4 ,when merit has been achieved1 do not take it to yourself4 ,on the other hand1 if you do not take it to yourself1 it shall never be taken from you4 ,by many words wit is exhausted4 ,it is better to preserve a mean4 ,keep behind1 and you shall be put in front4 ,keep out1 and you shall be kept in4 ,what the world reverences may not be treated with irreverence4 ,good words shall gain you honour in the market-place4 ,good deeds shall gain you friends among men4 ,he who1 conscious of being strong1 is content to be weak1--he shall be a cynosure of men4 ,the ,empire is a divine trust1 and may not be ruled4 ,he who rules1 ruins4 ,he who holds by force1 loses4 ,mighty is he who conquers himself4 ,he who is content1 has enough4 ,to the good ,i would be good4 ,to the not-good ,i would also be good1 in order to make them good4 ,if the government is tolerant1 the people will be without guile4 ,if the government is meddling1 there will be constant infraction of the law4 ,recompense injury with kindness4 ,the wise man's freedom from grievance is because he will not regard grievances as such4 ,of such were the pure and simple teachings of ,lao ,tz4 ,but it is upon the wondrous doctrine of ,inaction that his claim to immortality is founded3-- ,do nothing1 and all things will be done4 ,i do nothing1 and my people become good of their own accord4 ,abandon wisdom and discard knowledge1 and the people will be benefited an hundredfold4 ,the weak overcomes the strong1 the soft overcomes the hard4 ,all the world knows this2 yet none can act up to it4 ,the softest things in the world override the hardest4 ,that which has no substance enters where there is no fissure4 ,and so ,i know that there is advantage in ,inaction4 ,such doctrines as these were1 however1 not likely to appeal with force to the sympathies of a practical people4 ,in the sixth century ,b4,c41 before ,lao ,tz's death1 another ,prophet arose4 ,he taught his countrymen that duty to one's neighbour comprises the whole duty of man4 ,charitableness of heart1 justice1 sincerity1 and fortitude1--sum up the ethics of ,confucius4 ,he knew nothing of a ,god1 of a soul1 of an unseen world4 ,and he declared that the unknowable had better remain untouched4 ,against these hard and worldly utterances1 ,chuang ,tz raised a powerful cry4 ,the idealism of ,lao ,tz had seized upon his poetic soul1 and he determined to stem the tide of materialism in which men were being fast rolled to perdition4 ,he failed1 of course4 ,it was1 indeed1 too great a task to persuade the calculating ,chinese nation that by doing nothing1 all things would be done4 ,but ,chuang ,tz bequeathed to posterity a work which1 by reason of its marvellous literary beauty1 has always held a foremost place4 ,it is also a work of much originality of thought4 ,the writer1 it is true1 appears chiefly as a disciple insisting upon the principles of a ,master4 ,but he has contrived to extend the field1 and carry his own speculations into regions never dreamt of by ,lao ,tz4 99 99 99 99 99 ,it may here be mentioned that the historian ,ss-ma ,ch'ien1 already quoted1 states in his notice of ,lao ,tz that the latter left behind him a small volume in #e1jjj and odd characters4 ,ss-ma ,ch'ien does not say1 nor does he give the reader to understand1 that he himself had ever seen the book in question4 ,nor does he even hint 7see p4 v47 that ,chuang ,tz drew his inspiration from a book1 but only from the sayings of ,lao ,tz4 ,confucius never mentions this book4 ,neither does ,mencius1 ,china's ,second ,sage1 who was born about one hundred years after the death of the ,first4 ,but all this is a trifle compared with the fact that ,chuang ,tz himself never once alludes to such a book2 although now1 in this nineteenth century1 there are some1 happily few in number1 who believe that we possess the actual work of ,lao ,tz's pen4 ,it is1 perhaps1 happier still that this small number cannot be said to include within it the name of a single native scholar of eminence4 ,in fact1 as far as ,i know1 the whole range of ,chinese literature yields but the name of one such individual who has ever believed in the genuineness of the so-called ,tao-,t-,ching4#aa ,even he would probably have remained unknown to fame1 had he not been brother to ,su ,tung-p'o4#ab #aa ,the ,canon of ,tao1 and of ,t1 the exemplification thereof4 ,see p4 #abe4 ,i have discussed the claims of this work at some length in ,the ,remains of ,lao ,tz3 ,hong ,kong1 #ahhf4 #ab ,the brilliant philosopher1 statesman1 poet1 c41 of the ,sung dynasty 7,a4,d4 #ajcf-aaja74 ,chuang ,tz1 indeed1 puts into the mouth of ,lao ,tz sayings which are now found in the ,tao-,t-,ching1 mixed up with a great many other similar sayings which are not to be found there4 ,but he also puts sayings1 which now appear in the ,tao-,t-,ching1 into the mouth of ,confucius 7p4 #bge76 ,and even into the mouth of the ,yellow ,emperor 7pp4 #bgg-bgh71 whose date is some twenty centuries earlier than that of ,lao ,tz himself66 ,two centuries before the ,christian era1 an attempt was made to destroy1 with some exceptions1 the whole of ,chinese literature1 in order that history might begin anew from the reign of the ,first ,emperor of united ,china4 ,the extent of the actual mischief done by this ,burning of the ,books has been greatly exaggerated4 ,still1 the mere attempt at such a holocaust gave a fine chance to the scholars of the later ,han dynasty 7,a4,d4 #be-bba71 who seem to have enjoyed nothing so much as forging1 if not the whole1 at any rate portions1 of the works of ancient authors4 ,some one even produced a treatise under the name of ,lieh ,tz1 a philosopher mentioned by ,chuang ,tz1 not seeing that the individual in question was a creation of ,chuang ,tz's brain6 ,and the ,tao-,t-,ching was undoubtedly pieced together somewhere about this period1 from recorded sayings and conversations of ,lao ,tz4#ac #ac ,a curious parallelism will be found in ,supernatural ,religion1 vol4 i1 p4 #dfj3-- ,no period in the history of the world ever produced so many spurious works as the first two or three centuries of our era4 ,the name of every ,apostle1 or ,christian teacher1 not excepting that of the great ,master1 was freely attached to every description of religious forgery4 ,chuang ,tz's work has suffered in like manner4 ,several chapters are clearly spurious1 and many episodes have been interpolated by feeble imitators of an inimitable style4 ,the text1 as it now stands1 consists of thirty-three chapters4 ,these are a reduction from fifty-three1 which appear to have been in existence in the fourth century ,a4,d4#ad ,the following is the account given in the ,imperial ,catalogue of the first known edition3-- #ad ,on the authority of the ,i-wn-chih4 ,chuang ,tz1 with ,commentary1 in #aj books4 ,by ,kuo ,hsiang of the ,chin dynasty 7,a4,d4 #bfe-dbj74 ,the ,shih-shuo-hsin-y#ae states that ,kuo ,hsiang stole his work from ,hsiang ,hsiu4#af ,subsequently1 ,hsiang ,hsiu's edition was issued1 and the two were in circulation together4 ,hsiang ,hsiu's edition is now lost1 while ,kuo ,hsiang's remains4 #ae ,a work of the fifth century ,a4,d4 #af ,of the ,han dynasty4 ,mayers puts him a little later1 viz41 ,a4,d4 #bge4 ,comparison with quotations from ,hsiang ,hsiu's work1 as given in ,chuang ,tz ,explained1 by ,lu ,t-ming1 shows conclusive evidence of plagiarism4 ,nevertheless1 ,kuo ,hsiang contributed a certain amount of independent revision1 making it impossible for us to regard the whole as from the hand of ,hsiang ,hsiu4 ,consequently1 it now passes under the name of ,kuo ,hsiang4 ,since ,kuo ,hsiang's time1 numberless editions with ever-varying interpretations have been produced to delight and to confuse the student4 ,of these1 ,i have chosen six1 representative as nearly as possible of different schools of thought4 ,their editors are3-- #a4--,,kuo ,,hsiang of the ,chin dynasty4 7a7 ,as given in the ,shih ,tz ,ch'an ,shu1 or ,complete ,works of the ,ten ,philosophers4 7b7 ,as edited by ,tan ,yan-ch'un1 of the ,ming dynasty1 with his own valuable notes4 #b4--,l ,,hui-,,ch',,ing of the ,sung dynasty4 #c4--,,lin ,,hsi-,,yi of the ,sung dynasty4 #d4--,,wang ,y of the ,sung dynasty4 ,son of the famous ,wang ,an-shih4 #e4--;,,hsing ,,tung1 a ,taoist priest of the ,ming dynasty4 #f4--,,lin ,,hsi-,,chung1 of the ,ming and ,ch'ing dynasties4 ,where there is a consensus of opinion1 ,i have followed such interpretation without demur4 ,but where opinions differ1 ,i have not hesitated to accept that interpretation which seemed to me to be most in harmony with the general tenor of ,chuang ,tz's philosophy4 ,and where all commentators fail equally1 as they sometimes do1 to yield anything at all intelligible1 ,i have then ventured to fall back upon what ,chuang ,tz himself would have called the light of nature4 ,always keeping steadily in view the grand precept of ,lin ,hsi-chung1 that we should attempt to interpret ,chuang ,tz neither according to ,lao ,tz1 nor according to ,confucius1 nor according to ,buddha1 but according to ,chuang ,tz himself4 99 99 99 99 99 ,of the thirty-three existing chapters1 the first seven are called inside chapters1 the next fifteen outside1 and the remaining eleven miscellaneous4 ,the meaning of inside and outside is a matter of dispute4 ,some ,chinese critics have understood these terms in the obvious sense of esoteric and exoteric4 ,but it is simpler to believe with others that the titles of the first seven chapters are taken from the inside or subject-matter1 while the outside chapters are so named because their titles are derived casually from words which happen to stand at the beginning or outside of each4 ,compared with the miscellaneous1 these latter seem to have been classed together as elucidating a single principle in terms more easy of apprehension2 while the miscellaneous chapters embrace several distinct trains of thought1 and are altogether more abstruse4 ,the arrangement is unscientific1 and it was probably this which caused ,su ,tung-p'o to decide that division into chapters belongs to a later age4 ,he regards chaps4 xxix-xxxii as spurious1 although ,ss-ma ,ch'ien alludes to two of these as ,chuang ,tz's work4 ,it has indeed been held that the inside chapters alone 7i-vii7 are from ,chuang ,tz's own pen4 ,but most of the other chapters1 exclusive of xxix-xxxii1 contain unmistakable traces of a master hand4 ,ch4 xvii1 by virtue of an exquisite imagery1 has earned for its author the affectionate sobriquet of ,chou of the ,autumn ,floods4 99 99 99 99 99 ,chuang ,tz1 it must be remembered1 has been for centuries classed as a heterodox writer4 ,his work was an effort of reaction against the materialism of ,confucian teachings4 ,and in the course of it he was anything but sparing of terms4 ,confucius is dealt with in language which no modern literate can approve4 ,but the beauty and vigour of the language are facts admitted by all4 ,he is constantly quoted in the great standard lexicon which passes under the name of ,k'ang ,hsi4 ,but no acquaintance with the philosophy of ,chuang ,tz would assist the candidate for honours at the competitive examinations which are the portals to official place and power4 ,consequently1 ,chuang ,tz is studied chiefly by older men1 who have retired from office1 or who have been disappointed in their career4 ,those too who are dominated by a religious craving for something better than mortality1 find in his pages much agreeable solace against the troubles of this world1 with an implied promise of another and a better world to come4 99 99 99 99 99 ,it has been publicly announced that translations of ,lao ,tz and ,chuang ,tz are to appear among the ,sacred ,books of the ,east4#ag #ag ,the ,china ,review1 vol4 xvi1 p4 #aie4 ,now to include the ,tao-,t-,ching in such a series would be already a doubtful step4 ,apart from spuriousness1 it can only by a severe stretch of courtesy be termed a sacred book4 ,it undoubtedly contains many of ,lao ,tz's sayings1 but it also undoubtedly contains much that ,lao ,tz never said and never could have said4 ,it illustrates rather that period when the pure ,,tao of ,lao ,tz began to be corrupted by alchemistic research and gropings after the elixir of life4 ,it was probably written up in self-defence against the encroachments of ,buddhism1 in those early days of religious struggle when ,china was first flooded with the sacred books of the ,west4 ,it is not seriously recognised as the ,canon of ancient ,taoism4 ,among the ,taoists of to-day1 not one in ten thousand has more than heard its name4 ,for modern ,taoism is but a hybrid superstition1--a mixture of ancient nature-worship and ,buddhistic ceremonial1 with ,,tao as the style of the firm4 ,its teachings are farther removed from the ,,tao of ,lao ,tz than ,ritualism from the ,christianity of ,christ4 ,as to ,chuang ,tz1 his work can in no sense be called sacred4 ,unless indeed we modify somewhat the accepted value of terms1 and reckon the works of ,aristotle among the sacred books of the ,greeks4 ,chuang ,tz was scarcely the founder of a school4 ,he was not a ,prophet1 as ,lao ,tz was1 nor can he fairly be said ever to have been regarded by genuine ,taoists as such4 ,when1 many centuries later1 the light of ,lao ,tz's real teachings had long since been obscured1 then a foolish ,emperor conferred upon ,chuang ,tz's work the title of ,holy ,canon of ,nan-hua4#ah ,but this was done solely to secure for the follies of the age the sanction of a great name4 ,not to mention that ,lieh ,tz's alleged work1 and many other similar forgeries have also been equally honoured4 ,so that if works like these are to be included among the ,sacred ,books of the ,east1 then ,china alone will be able to supply matter for translation for the next few centuries to come4 #ah ,in ,a4,d4 #gdb4 99 99 99 99 99 ,partly of necessity1 and partly to spare the general reader1 ,i have relegated to a supplement all textual and critical notes involving the use of ,chinese characters4 ,this supplement will be issued as soon as possible after my return to ,china4 ,it will not form an integral part of the present work1 being intended merely to assist students of the language in verifying the renderings ,i have here seen fit to adopt4 ,as a compromise ,i have supplied a kind of running commentary1 introduced1 in accordance with the ,chinese system1 into the body of the text4 ,it is hoped that this will enable any one to understand the drift of ,chuang ,tz's allusions1 and to follow arguments which are usually subtle and oft-times obscure4 ,only one previous attempt has been made to place ,chuang ,tz in the hands of ,english readers4#ai ,in that case1 the knowledge of the ,chinese language possessed by the translator was altogether too elementary to justify such an attempt4#bj #ai ,the ,divine ,classic of ,nan-hua4 ,by ,frederic ,henry ,balfour1 ,f4,r4,g4,s41 ,shanghai and ,london1 #ahha4 #bj ,one example will suffice4 ,in ch4 xxiii 7see p4 #cji7 there occurs a short sentence which means1 ,a one-legged man discards ornament1 his exterior not being open to commendation4 ,mr4 ,balfour translated this as follows3--,servants will tear up a portrait1 not liking to be confronted with its beauties and its defects4 ,,herbert ,a4 ,,giles4 ,note on the ,philosophy of ,chaps4 i-vii4 ,by the ,,rev4 ,,aubrey ,,moore1 ,tutor of ,keble and ,magdalen ,colleges1 ,oxford2 ,hon4 ,canon of ,christ ,church1 c4 ,illustration ,the translator of ,chuang ,tz has asked me to append a note on the philosophy of chs4 i-vii4 ,it is difficult to see how one who writes not only in ignorance of ,chinese modes of thought1 but with the preconceptions of ,western philosophy1 can really help much towards the understanding of an admittedly obscure system1 involving terms and expressions on which ,chinese scholars are not yet agreed4 ,but an attempt to point out parallelisms of thought and reasoning between ,east and ,west may be of use in two ways4 ,it may stimulate those who are really competent to understand both terms in the comparison to tell us where the parallelism is real and where it is only apparent2 and it may help to accustom ordinary readers to look for and expect resemblances in systems in which an earlier age would have seen nothing but contrasts4 ,there was a time when historians of ,greek philosophy used to point out what were considered to be the characteristics of ,greek thought1 and then to put down to ,oriental influence anything which did not at once agree with these characteristics4 ,how and through what channels this ,oriental influence was exercised1 it was never easy to determine1 nor was it always thought worthy of much discussion4 ,in recent times1 however1 a greater knowledge of ,eastern systems has familiarised us with much which1 on the same principle1 ought to be attributed to ,greek influence4 ,and the result has been that we have learned to put aside theories of derivation1 and to content ourselves with tracing the evolution of reason and of rational problems1 and to expect parallelisms even where the circumstances are widely different4 ,one instance may be worth quoting in illustration4 ,we used to be told that the ,greek mind1 in its speculation and its art1 was characterised by its love of order1 harmony1 and symmetry1 in contrast with the monstrous creations of the ,oriental imagination1 and the colossal ugliness of the ,pyramids2 and it was said with reason that the ,aristotelian doctrine of the mean was the ripe fruit of the practical inquiries of the ,greeks1 and was the ethical counterpart of their artistic development4 ,but in #ahfa we were introduced by ,dr4 ,legge to a ,confucianist work1 attributed to ,tz ,tz1 grandson of ,confucius and a contemporary of ,socrates1 and entitled ,the ,doctrine of the ,mean1#ba which is there represented as the true moral way in which the perfect man walks1 while all else go beyond or fall short of it4 ,yet even those who discovered the doctrine of the ,trinity in the ,to-,t-,ching have not1 we believe1 suggested that ,aristotle had private access to the ,li ,chi4 #ba ,in #ahhe this treatise was republished by ,dr4 ,legge in its place as ,bk4 xxviii of the ,l ,k of ,li ,chi 7,sacred ,books of the ,east1 vols4 xxvii1 xxviii71 with a new title ,the ,state of ,equilibrium and ,harmony4 ,but the parallelism with the ,aristotelian doctrine is as obvious as ever4 ,we may then1 without bringing any charge of piracy or plagiarism against either1 point out some parallels between ,chuang ,tz and a great ,greek thinker4 99 99 99 99 99 ,chuang ,tz's first chapter is mainly critical and destructive1 pointing out the worthlessness of ordinary judgments1 and the unreality of sense knowledge4 ,the gigantic ,rukh1 at the height of #ij1jjj li1 is a mere mote in the sunbeam4 ,for size is relative4 ,the cicada1 which can just fly from tree to tree1 laughs with the dove at the ,rukh's high flight4 ,for space also is relative4 ,compared with the mushroom of a day1 ,p'ng ,tsu is as old as ,methuselah2 but what is his age to that of the fabled tree1 whose spring and autumn make up #af1jjj years8 ,time1 then1 is relative too4 ,and though men wonder at him who could ride upon the wind and travel for many days1 he is but a child to one who roams through the realms of ,for-,ever4 ,this doctrine of relativity1 which is a commonplace in ,greek as it is in modern philosophy1 is made the basis1 both in ancient and modern times1 of two opposite conclusions4 ,either it is argued that all sense knowledge is relative1 and sense is the only organ of knowledge1 therefore real knowledge is impossible2 or else the relativity of sense knowledge leads men to draw a sharp contrast between sense and reason and to turn away from the outward in order to listen to the inward voice4 ,the one alternative is scepticism1 the other idealism4 ,in ,greek thought the earliest representatives of the former are the ,sophists1 of the latter ,heracleitus4 ,there is no doubt to which side of the antithesis ,chuang ,tz belongs4 ,his exposure of false and superficial thinking looks at first like the destruction of knowledge4 ,even ,socrates was called a ,sophist because of his destructive criticism and his restless challenging of popular views4 ,but ,chuang ,tz has nothing of the sceptic in him4 ,he is an idealist and a mystic1 with all the idealist's hatred of a utilitarian system1 and the mystic's contempt for a life of mere external activity4 ,the perfect man ignores self2 the divine man ignores action2 the true sage ignores reputation 7p4 #e74 ,the ,emperor ,yao would have abdicated in favour of a hermit1 but the hermit replies that reputation is but the shadow of reality1 and will not exchange the real for the seeming4 ,but greater than ,yao and the hermit is the divine being who dwells on the mysterious mountain in a state of pure1 passionless inaction4 ,for the sage1 then1 life means death to all that men think life1 the life of seeming or reputation1 of doing or action1 of being or individual selfhood4 ,this leads on to the budget of paradoxes in chap4 ,,ii4 ,as in the moral and active region we escape from the world and self1 and are able to reverse and look down upon the world's judgments1 so in the speculative region we get behind and beyond the contradictions of ordinary thinking1 and of speech which stereotypes abstractions4 ,the sage knows nothing of the distinction between subjective and objective4 ,it exists only ex analogi hominis4 ,from the standpoint of ,tao all things are one4 ,people guided by the criteria of their own mind1 see only the contradiction1 the manifoldness1 the difference2 the sage sees the many disappearing in the ,one1 in which subjective and objective1 positive and negative1 here and there1 somewhere and nowhere1 meet and blend4 ,for him1 a beam and a pillar are identical4 ,so are ugliness and beauty1 greatness1 wickedness1 perverseness1 and strangeness4 ,separation is the same as construction3 construction is the same as destruction 7pp4 #ai-bj74 ,the sage blends everything into one harmonious whole1 rejecting the comparison of this and that4 ,rank and precedence1 which the vulgar prize1 the sage stolidly ignores4 ,the universe itself may pass away1 but he will flourish still 7p4 #bi74 ,were the ocean itself scorched up1 he would not feel hot4 ,were the milky way frozen hard he would not feel cold4 ,were the mountains to be riven with thunder1 and the great deep to be thrown up by storm1 he would not tremble 7pp4 #bg-bh74 ,si fractus illabatur orbis1 ,impavidum ferient ruin4 ,he is embraced in the obliterating unity of ,god1 and passing into the realm of the ,infinite finds rest therein 7p4 #ca74 ,it is impossible in reading this chapter on ,the ,identity of ,contraries not to be reminded of ,heracleitus4 ,the disparagement of sense knowledge1 and the contempt for common views is indeed equally marked in ,eleaticism1 and there is much in ,chuang ,tz which recalls ,parmenides1#bb so far as the contrast between the way of truth and the way of error1 the true belief in the ,one and the popular belief in the ,many1 is concerned4 ,but it seems to me that the ,one of ,chuang ,tz is not the dead ,unit of ,eleaticism1 which resulted from the thinking away of differences1 but the living ,unity of ,heracleitus1 in which contraries co-exist4 ,heracleitus1 indeed1 seems to have been a man after ,chuang ,tz's own heart1 not only in his obscurity1 which won for him the title of 1 but in his indifference to worldly position1 shown in the fact that1 like the ,emperor ,yao1 he abdicates in his brother's favour 7,diog4 ,laert4 ix4 #a71 and in his supercilious disregard for the learned like ,hesiod and ,pythagoras and ,xenophanes and ,hecataeus1#bc no less than for the common people#bd of his day4 #bb ,see the fragments in ,ritter and ,preller's ,hist4 ,phil4 ,grc4 #ic and #id ,a4 ,b4 ,seventh edition4 #bc ,heracl4 ,eph4 ,rell4 ,bywater1 xvi4 #bd ,timon ap4 ,diog4 ,laert4 ix4 i4 ,listen1 says ,heracleitus1 not to me1 but to reason1 and confess the true wisdom that ',all things are ,,one4'#be ,all is ,one1 the divided and the undivided1 the begotten and the unbegotten1 the mortal and the immortal1 reason and eternity1 father and son1 ,god and justice4#bf ,cold is hot1 heat is cold1 that which is moist is parched1 that which is dried up is wet4#bg ,good and evil are the same4#bh ,gods are mortal1 men immortal3 our life is their death1 our death their life4#bi ,upward and downward are the same4#cj ,the beginning and the end are one4#ca ,life and death1 sleeping and waking1 youth and age are identical4#cb #be 4 ,heracl4 ,eph4 ,rell4 i4 #bf ,hippolytus ,ref4 haer4 ix4 #i4 #bg ,heracl4 ,eph4 ,rell4 xxxix4 #bh ,ibid41 lvii4 #bi ,ibid41 lxvii4 #cj ,ibid41 lxix4 #ca ,ibid41 lxx4 #cb ,ibid41 lxxviii4 ,this is what reason tells the philosopher4 ,all is ,,one4 ,the world is a unity of opposing forces 7 74#cc ,join together whole and not whole1 agreeing and different1 harmonious and discordant4 ,out of all comes one3 out of one all4#cd ,god is day-night1 winter-summer1 war-peace1 repletion-want4#ce ,the very rhythm of nature is strife4 ,war1 which men hate and the poets would banish1 is the father and lord of all4#cf ,but men are without understanding1 they hear and hear not1#cg or they hear and understand not4#ch ,for they trust to their senses1 which are false witnesses4#ci ,they see the contradictions1 but know not that the different is at unity with itself4#dj ,they cannot see the hidden harmony1 which is greater than the harmony which is seen4#da ,for they live in the external1 the commonplace1 the relative1 and never rise above the life of the senses4 ,the sow loves the mire4#db ,the ass prefers fodder to gold4#dc ,and men love their private conceits instead of clinging to the universal reason which orders all things1#dd and which even the sun obeys4#de #cc ,ibid41 xlv4 #cd ,ibid41 lix4 #ce ,ibid41 xxxvi4 #cf ,ibid41 xliv4 #cg ,ibid41 iii4 #ch ,ibid41 v4 #ci ,heracl4 ,eph4 ,rell4 iv4 #dj ,ibid41 xlv4 #da ,ibid41 xlvii4 #db ,ibid41 liv41 and notes4 #dc ,ibid41 li4 #dd ,ibid41 xci1 xix4 #de ,ibid41 xxix4 ,of the fragments which remain to us of ,heracleitus1 the greater number belong to the region of logic and metaphysics1 while ,chuang ,tz devotes much space to the more practical side of the question4 ,he not only ridicules those who trust their senses1 or measure by utilitarian standards1 or judge by the outward appearance2--he teaches them how to pass from the seeming to the true4 ,the wonderful carver1 who could cut where the natural joints are1#df is one who sees not with the eye of sense but with his mind4 ,when he is in doubt he falls back upon eternal principles2 for he is devoted to ,,tao 7chap4 iii74 ,there is something of humour1 as well as much of truth1 in the rebuke which ,confucius1 speaking pro hc vice as a disciple of ,lao ,tz1 administers to his self-confident follower who wanted to be of use4 ,cultivate fasting2--not bodily fasting1 but the fasting of the heart4 ,,tao can only abide in the life which has got rid of self4 ,so the ,duke of ,sh is reminded that there is something higher than duty1#dg viz41 destiny1 the state1 that is1 in which conscious obedience has given way to that which is instinctive and automatic4 ,the parable of the trees 7pp4 #ej-ec71 with its result in the survival of the good-for-nothing1 is again a reversal of popular outside judgments4 ,for as the first part of the chapter had taught the uselessness of trying to be useful1 so the last part teaches the usefulness of being useless4 ,and the same thought is carried on in the next chapter1 which deals with the reversal of common opinion as to persons4 ,its motto is3--,judge not by the appearance4 ,virtue must prevail and outward form be forgotten4 ,the loathsome leper ,ai ,t'ai ,to is made ,prime ,minister by the wise ,duke ,ai4 ,the mutilated criminal is judged by ,lao ,tz to be a greater man than ,confucius4 ,for the criminal is mutilated in body by man1 while ,confucius1 though men know it not1 by the judgment of ,god is 4 #df ,cf4 ,plat4 ,phaedr4 #bfe3 ' 4 #dg ,cf4 ,herbert ,spencer's well-known paradox1--,the sense of duty or moral obligation is transitory1 and will diminish as fast as moralisation increases4--,data of ,ethics1 p4 #abg4 ,this protest of ,chuang ,tz against externality1 and judging only by the outward appearance1 might easily be translated into ,christian language4 ,for ,christianity also teaches inwardness1 and1 in common with all idealism1 resents the delimitation of human life and knowledge to the things which are seen4 ,in its opposition to a mere practical system like ,confucianism1 ,taoism must have appealed to those deeper instincts of humanity to which ,buddhism appealed some centuries later4 ,in practice1 ,confucianism was limited to the finite4 ,action1 effort1 benevolence1 unselfishness1--all these have a place in it1 and their theatre is the world as we know it4 ,its last word is worldly wisdom2 not selfishness1 but an enlarged prudentialism4 ,to the ,taoist such a system savours of the rudiments of the world4 ,its charity and duty1 its ceremonies and music1 are the ,touch not1 taste not1 handle not1 of an ephemeral state of being1 and perish in the using4 ,and the sage seeks for the ,absolute1 the ,infinite1 the ,eternal4 ,he seeks to attain to ,,tao4 ,it is here that we reach 7in chaps4 vi1 vii7 what properly constitutes the mysticism of ,chuang ,tz4 ,heracleitus is not a mystic1 though he is the founder of a long line1 which through ,plato1 and ,dionysius the ,areopagite and ,john the ,scot in the ninth century1 and ,meister ,eckhart in the thirteenth1 and ,jacob ,bhme in the sixteenth1 reaches down to ,hegel4 ,heracleitus despises the world and shuns it2 but he has not yet made flight from the world a dogma4 ,even ,plato1 when in a well-known passage in the ,theaetetus1#dh he counsels flight from the present state of things1 explains that he means only flee from evil and become like ,god4 ,still less has ,heracleitus got so far as to aim at self-absorption in ,god4 ,in ,greek thought the attempt to get rid of consciousness1 and to become the unconscious vehicle of a higher illumination1 is unknown till the time of ,philo4 ,yet this is the teaching of ,chuang ,tz4 ,the true sage takes his refuge in ,god1 and learns that there is no distinction between subject and object4 ,this is the very axis of ,,tao 7p4 #ah74 ,abstraction from self1 then1 is the road which leads to ,,tao 7chap4 vi74 ,the pure of old did not love life and hate death4 ,they were content to be passive vehicles of ,,tao4 ,they had reached the state of sublime indifference1 they had become oblivious of their own existence4 ,everything in them was spontaneous2 nothing the result of effort4 ,they made no plans2 therefore failing1 they had no cause for regret2 succeeding1 no cause for congratulation 7p4 #fi74 ,they cheerfully played their allotted parts1 waiting patiently for the end4 ,they were free1 for they were in perfect harmony with creation 7p4 #ga74 ,for them ,one and not ,one are ,one2 ,god and ,man4 ,for they had attained to ,,tao1 and ,,tao is greater than ,god4 ,before heaven and earth were1 ,,tao was4 ,it has existed without change from all time4 ,spiritual beings draw their spirituality therefrom2 while the universe became what we see it now4 ,to ,,tao the zenith is not high1 nor the nadir low2 no point of time is long ago1 nor by lapse of ages has it grown old 7p4 #gf74 ,the great legislators obtained ,,tao1 and laid down eternal principles4 ,the sun and moon1 and the ,great ,bear are kept in their courses by ,,tao4 #dh ,theaet4 #agf4 ,a4 4 4 4 ,thou dost preserve the stars from wrong2 ,and the most ancient heavens1 through thee1 are fresh and strong4 ,he who would attain to ,,tao must get rid of the thought of charity and duty1 of music and ceremonies1 of body and mind4 ,the flowers and the birds do not toil1 they simply live4 ,that is ,,tao4 ,and for man a state of indifference and calm1 the not of the sceptic but of the mystic1 a passive reflecting of the ,eternal1 is the ideal end4 ,the perfect man employs his mind as a mirror4 ,it grasps nothing1 it refuses nothing4 ,it receives but does not keep4 ,and thus he can triumph over matter without injury to himself4 7,see p4 #ih47 ,it would of course be presumption to attempt to assign a meaning to ,,tao1 and still more to discover an equivalent in ,western thought4 ,but it may be lawful to say that ,heracleitus often speaks of as ,chuang ,tz speaks of ,,tao4 ,it is ,necessity 771 or ,fate 771 or ,mind 771 or ,justice 774 ,in nature it appears as balance and equipoise2 in the ,state as ,law2 in man as the universal ,reason1 which is in him but not of him4 ,sometimes it is identified with the mysterious name of ,zeus1 which may not be uttered2#di sometimes like the of the ,greek poets1 it is supreme over gods and men4 ,if it is hard to say what is the relation of ,,tao to ,god1 it is not less hard to define the relation of to ,zeus4 ,to speak of ,chuang ,tz and ,heracleitus as pantheists is only to say that1 so far as we can translate their language into ours1 that name seems less inappropriate than ,theist or ,deist4 ,but it is doubtful whether the distinction between ,pantheism and ,theism would have been intelligible to either philosopher1 and certain that if they could have understood it1 they would have denied to it reality4 ,both held the immanence of the ,eternal ,principle in all that is4 ,both taught that the soul is an emanation from the ,divine1 and both1 though in very different degrees1 seem to teach that a life is perfect in proportion as it becomes one with that from which it came1 and loses what is individual in it4 #di ,heracl4 ,eph4 ,rell4 lxv4 ,in ,chuang ,tz1 as in all mystics1 there is an element of antinomianism4 ,that good and evil are the same1 may contain a deep truth for the sage1 but take no heed of time1 nor of right and wrong 7p4 #ca7 is1 to say the least1 dangerous teaching for the masses4 ,the mystic's utterances will not bear translation into the language of the world1 and to take them au pied de la lettre can hardly fail to produce disastrous results4 ,this is why antinomianism always dogs the heels of mysticism4 ,and this may perhaps help to explain the debased ,taoism of to-day4 ,but of this ,i know nothing4 ,it would be interesting to know whether in the undisputed utterances of ,lao ,tz 7i4 e4 putting on one side the ,to-,t-,ching71 ,quietism and the glorification of ,inaction are as prominent as they are in ,chuang ,tz4 ,one would be prepared priori to find that they are not4 ,lao ,tz was born at the end of the seventh century ,b4,c41 and was1 therefore1 some fifty years older than ,confucius1 with whom in #eag ,b4,c41 he is said to have had an interview4#ej ,by the time of ,chuang ,tz1 who was possibly contemporary with ,mencius1 and therefore some two or three centuries after ,lao ,tz1 ,confucianism had become to some extent the established religion of ,china1 and ,taoism1 like ,republicanism in the days of the ,roman ,empire1 became a mere opposition de salon4 ,under such circumstances any elements of mysticism latent in ,lao ,tz's system would develop rapidly4 ,and the antagonism between the representatives of ,lao ,tz and ,confucius would proportionately increase4 ,but philosophy does not become mystical and take refuge in flight until it abandons all hope of converting the world4 ,when effort is useless1 the mind idealises ,inaction1 and seeks a metaphysical basis for it4 ,for mysticism and scepticism flourish in the same atmosphere though in different soils1 both1 though in different ways1 implying the abandonment of the rational problem4 ,the ,sceptic1 the ,agnostic or ,positivist of to-day1 declares it insoluble1 and settles down content to take things as they are2 the mystic retires into himself1 and dreams of a state of being which is the obverse of the world of fact4 #ej ,chuang ,tz1 chap4 xiv1 p4 #ahb-ahi4 ,the triumph of ,confucianism in the centuries which intervened between ,lao ,tz and ,chuang ,tz would account for the antagonism between ,taoism and ,confucianism as we find it4 ,but it fails to account for the way in which ,confucius is sometimes represented as playing into the hands of ,taoism4 ,on p4 #he f4 n4 the translator explains it as a literary coup de main4 ,dr4 ,chalmers1 quoted by ,dr4 ,legge1#ea says that both ,chuang ,tz and ,lieh ,tz introduced ,confucius into their writings as the lords of the ,philistines did the captive ,samson on their festive occasions1 'to make sport for them4' ,but there is not a hint of this given in the text1 though throughout one long chapter 7chap4 iv7 we find ,confucius giving a ,taoist refutation of ,confucianist doctrines when defended by his own pupil ,yen ,hui4 ,it might seem like an attempt to draw a distinction between ,confucius and ,confucianism1 though elsewhere ,confucius is ridiculed as wanting in sense4 #ea ,encycl4 ,met41 ,art4 ,lao ,tz4 ,may not the explanation be as follows8-- 7i47 ,lao ,tz and ,confucius were probably much nearer to one another philosophically than the ,taoism of ,chuang ,tz and the ,confucianism of ,mencius4 ,the passages in which ,confucius talks ,taoism would1 on this hypothesis1 represent a traditional survival of their real relations to one another4 ,the episode of ,confucius' visit to ,lao ,tz to ask about the ,,tao1 would1 whether it records a fact or not1 tend in the same direction4 7ii47 ,from the first we may assume that the one took an ideal1 the other a practical and utilitarian view of ,,tao the ,way2 ,confucius finding it in social duties and the work of practical life1 ,lao ,tz in the hidden and the inward1 the interior life1 as ,christian mystics would call it4 ,thus the historian ,ss-ma ,ch'ien#eb says1 ,lao ,tz cultivated the ,,tao and virtue1 his chief aim in his studies being how to keep himself concealed and unknown4 ,seeing the decay of the dynasty he withdrew himself out of sight1 and no one knows where he died4 #eb ,quoted by ,dr4 ,legge1 loc4 cit4 7iii47 ,the divergence between the two views1 the ideal and the actual1 the mystical and the practical1 would increase with time1 each intensifying the other by opposition and reaction1 until the practical won its way to security1 and the mystical got left out in the cold1 perhaps persecuted1 certainly suspected1 and treated as heterodox1 and naturally retaliating by scornful criticism of the dominant view4 ,when this stage is reached1 ,mencius regards ,lao ,tz as a heresiarch1 while ,chuang ,tz often treats ,confucius with contempt and ridicule4 ,for the ,way that is walked upon is not the ,way1 and the ,,tao which shines forth is not ,,tao 7p4 #be74 ,but ,confucianism being established1 the ,taoists are now dissenters1 and not being strong enough to disestablish ,confucianism become more and more mystical1 and content themselves with a policy of protest4 ,if there is little direct evidence for this theory as to the relations of ,taoism and ,confucianism1 there is a curious parallel in ,western thought4 ,when ,plato was known only in a neo-,platonic disguise1 and ,aristotle judged by the ,organon1 it was possible for partisans to represent the two philosophers as typical opposites1 and to assume that every one is born a ,platonist or an ,aristotelian1 forgetting that ,aristotle was ,plato's pupil1 and both were followers of ,socrates4 ,later on1 when ,aristotelianism became established as the ,christian philosophy1 ,platonism1 which survived in the more mystical schoolmen1 fell under suspicion1 and not unfrequently justified the suspicion by developing in the direction of ,pantheism4 ,it was not till the thirteenth century that the world appealed from ,platonists and ,aristotelians to ,plato and ,aristotle1 and discovered that the divergent streams flowed from neighbouring springs4 ,such an appeal1 it is to be feared1 is hardly possible in the case of ,lao ,tz and ,confucius1 especially as the authenticity of the ,tao-,t-,ching is still in controversy among ,sinologues4 ,my object1 however1 in this note1 which has grown out of all proportion1 was not to suggest a theory as to the possible relations of ,lao ,tz and ,confucius1 but to point out what seemed to be a remarkable parallel between the teaching of ,chuang ,tz and ,heracleitus4 ,in doing this ,i have accepted ,mr4 ,giles's translation as an ultimate fact1 for the simple reason that ,i do not know a single ,chinese character4 ,so far1 therefore1 as the translation prejudices or prejudges questions of ,chinese scholarship1 ,i must leave the defence to the translator4 ,it is also possible1 and more than possible1 that my ,western preconceptions may have biassed my judgment of ,chuang ,tz's philosophical teaching4 ,recent attempts#ec to draw a parallel between the life of ,gautama and the life of ,christ have shown how easy it is unconsciously to read between the lines1 and find parallelisms where they do not exist4 ,if ,i have been guilty in the same way1 then1 with ,socrates in the ,republic1 ,i say1 ,i can but suffer the penalty of ignorance2 and that penalty is1 to be taught by those who know4 #ec ,e4g4 ,mr4 ,edwin ,arnold's ,light of ,asia1 and still more ,professor ,seydel's ,das ,evangelium von ,jesu in seinen ,verhltnissen zu ,buddha-,sage and ,buddha-,lehre4 ,on the other side of the question1 cf4 ,dr4 ,kellogg's ,the ,light of ,asia and ,the ,light of the ,world4 ,london1 #ahhe4 ,and an article in the ,nineteenth ,century for ,july1 #ahhh1 on ,buddhism1 by the ,bishop of ,colombo4 ,a4 ,l4 ,m4 ,illustration ,chuang ,tz4 ,illustration ,,chapter ,i4 ,,transcendental ,,bliss4 ,argument3--,space infinite--,time infinite--,relativity of magnitudes1 physical and moral--,the magnitude absolute--,usefulness as a test of value--,the usefulness of the useless4 ,in the northern ocean there is a fish1 called the ,leviathan1 many thousand li in size4 ,this leviathan changes into a bird1 called the ,rukh1 whose back is many thousand li in breadth4 ,with a mighty effort it rises1 and its wings obscure the sky like clouds4 ,at the equinox1 this bird prepares to start for the southern ocean1 the ,celestial ,lake4 ,and in the ,record of ,marvels we read that when the rukh flies southwards1 the water is smitten for a space of three thousand li around1 while the bird itself mounts upon a typhoon to a height of ninety thousand li1 for a flight of six months' duration4 ,just so are the motes in a sunbeam blown aloft by ,god4 ,for whether the blue of the sky is its real colour1 or only the result of distance without end1 the effect to the bird looking down would be just the same as to the motes4 ,distance being relative4 ,the rukh at an altitude of #ij1jjj li 7three li to a mile7 is no more than a mote in a sunbeam a few feet from the ground4 ,if there is not sufficient depth1 water will not float large ships4 ,upset a cupful into a small hole1 and a mustard-seed will be your boat4 ,try to float the cup1 and it will stick1 from the disproportion between water and vessel4 ,so with air4 ,if there is not a sufficient depth1 it cannot support large birds4 ,and for this bird a depth of ninety thousand li is necessary2 and then1 with nothing save the clear sky above1 and no obstacle in the way1 it starts upon its journey to the south4 ,a cicada laughed1 and said to a young dove1 ,now1 when ,i fly with all my might1 'tis as much as ,i can do to get from tree to tree4 ,and sometimes ,i do not reach1 but fall to the ground midway4 ,what then can be the use of going up ninety thousand li in order to start for the south8 ,he who goes to ,mang-ts'ang1 ,a short distance into the country4 taking three meals with him1 comes back with his stomach as full as when he started4 ,but he who travels a hundred li must grind flour enough for a night's halt4 ,and he who travels a thousand li must supply himself with provisions for three months4 ,those two little creatures1--what should they know8 ,small knowledge has not the compass of great knowledge any more than a short year has the length of a long year4 ,how can we tell that this is so8 ,the mushroom of a morning knows not the alternation of day and night4 ,the chrysalis knows not the alternation of spring and autumn4 ,theirs are short years4 ,but in the ,state of ,ch'u there is a tortoise whose spring and autumn are each of five hundred years' duration4 ,and in former days there was a large tree which had a spring and autumn each of eight thousand years' duration4 ,yet1 ,p'ng ,tsu ,the ,methusaleh of ,china4 ,his age has not been agreed upon by ,chinese writers1 but the lowest computation gives him a life of eight hundred years4 is still1 alas6 an object of envy to all4 ,it was on this very subject that the ,emperor ,t'ang ,b4,c4 #agff4 spoke to ,chi1 as follows3--,at the barren north there is a great sea1 the ,celestial ,lake4 ,in it there is a fish1 several thousand li in breadth1 and ,i know not how many in length4 ,it is called the ,leviathan4 ,there is also a bird1 called the ,rukh1 with a back like ,mount ,t'ai1 ,china's most famous mountain1 situated in the province of ,shantung4 and wings like clouds across the sky4 ,upon a typhoon it soars up to a height of ninety thousand li1 beyond the clouds and atmosphere1 with only the clear sky above it4 ,and then it directs its flight towards the south pole4 ,a quail laughed1 and said3 ,pray1 what may that creature be going to do8 ,i rise but a few yards in the air1 and settle again after flying around among the reeds4 ,that is the most ,i can manage4 ,now1 where ever can this creature be going to8 ,the repetition of this story1 coupled with its quotation from the ,record of ,marvels1 is considered to give an air of authenticity to ,chuang ,tz's illustration1 which the reader might otherwise suppose to be of his own invention4 ,such1 indeed1 is the difference between small and great4 ,take1 for instance1 a man who creditably fills some small office1 or who is a pattern of virtue in his neighbourhood1 or who influences his prince to right government of the ,state1--his opinion of himself will be much the same as that quail's4 ,the philosopher ,yung laughs at such a one4 ,he1 if the whole world flattered him1 would not be affected thereby1 nor if the whole world blamed him would he lose his faith in himself4 ,for ,yung can distinguish between the intrinsic and the extrinsic1 between honour and shame1--and such men are rare in their generation4 ,but even he has not established himself4 ,beyond the limits of an external world4 ,his achievements are after all only of the earth1 earthy4 ,there was ,lieh ,tz again4 ,a personage of whom nothing is really known4 ,he is considered by the best authorities to have been of ,chuang ,tz's own creation4 ,this1 however1 did not prevent some enterprising scholar1 probably of the ,han dynasty1 from discovering a treatise which still passes under ,lieh ,tz's name4 ,he could ride upon the wind1 and travel whithersoever he wished1 staying away as long as fifteen days4 ,among mortals who attain happiness1 such a man is rare4 ,yet although ,lieh ,tz was able to dispense with walking1 he was still dependent upon something4 ,sc4 the wind4 ,but had he been charioted upon the eternal fitness of ,heaven and ,earth1 driving before him the elements as his team while roaming through the realms of ,for-,ever1--upon what1 then1 would he have had to depend8 ,that is1 nourished upon the doctrines of inaction1 the continuity of life and death1 etc41 which will be dealt with in later chapters4 ,thus it has been said1 ,the perfect man ignores self2 the divine man ignores action2 the true ,sage ignores reputation4 ,his--for the three are one--is a bliss beyond all that the minstrel has told4 ,material existences melt into thin air2 worldly joys and sorrows cease for him who passes thus into the everlasting enjoyment of a transcendental peace4 ,the ,emperor ,yao ,b4,c4 #bcef4 ,his reign1 coupled with that of ,shun who succeeded him1 may be regarded as the ,golden ,age of ,china's history4 ,see p4 #h4 wished to abdicate in favour of ,hs ,yu1 ,a worthy hermit4 saying1 ,if1 when the sun and moon are shining1 you persist in lighting a torch1 is not that a misapplication of fire8 ,if1 when the rainy season is at its height1 you still continue to water the ground1 is not this a waste of labour8 ,now1 sir1 do you assume the reins of government1 and the empire will be at peace4 ,i am but a dead body1 conscious of my own deficiency4 ,i beg you will ascend the throne4 ,ever since you1 sire1 have directed the administration1 replied ,hs ,yu1 the empire has enjoyed tranquillity4 ,supposing1 therefore1 that ,i were to take your place now1 should ,i gain any reputation thereby8 ,besides1 reputation is but the shadow of reality2 and should ,i trouble myself about the shadow8 ,the tit1 building its nest in the mighty forest1 occupies but a single twig4 ,the tapir slakes its thirst from the river1 but drinks enough only to fill its belly4 ,to you1 sire1 belongs the reputation3 the empire has no need for me4 ,if a cook is unable to dress his funeral sacrifices1 the boy who impersonates the corpse may not step over the wines and meats and do it for him4 ,this illustrates rejection of reputation by the true ,sage4 ,see ch4 vii4 ,chien ,wu said to ,lien ,shu1 ,both fictitious personages4 ,i heard ,chieh ,y utter something unjustifiably extravagant and without either rhyme or reason4 ,this was an individual1 named ,lu ,t'ung1 who feigned madness in order to escape an official career4 ,for his interview with ,confucius1 see ch4 iv1 ad fin4 ,i was greatly startled at what he said1 for it seemed to me boundless as the ,milky ,way1 though very improbable and removed from the experiences of mortals4 ,what was it8 asked ,lien ,shu4 ,he declared1 replied ,chien ,wu1 that on the ,miao-ku-sh mountain ,which is as fabulous as the story4 there lives a divine man whose flesh is like ice or snow1 whose demeanour is that of a virgin1 who eats no fruit of the earth1 but lives on air and dew1 and who1 riding on clouds with flying dragons for his team1 roams beyond the limits of mortality4 ,this being is absolutely inert4 ,yet he wards off corruption from all things1 and causes the crops to thrive4 ,now ,i call that nonsense1 and do not believe it4 ,well1 answered ,lien ,shu1 you don't ask a blind man's opinion of a picture1 nor do you invite a deaf man to a concert4 ,and blindness and deafness are not physical only4 ,there is blindness and deafness of the mind1 diseases from which ,i fear you yourself are suffering4 ,the good influence of that man fills all creation4 ,yet because a paltry generation cries for reform1 you would have him condescend to the details of an empire6 ,not seeing that the greater contains the less4 ,objective existences cannot harm him4 ,in a flood which reached to the sky1 he would not be drowned4 ,in a drought1 though metals ran liquid and mountains were scorched up1 he would not be hot4 ,out of his very dust and siftings you might fashion two such men as ,yao and ,shun4 ,and you would have him occupy himself with objectives6 ,illustrating the inaction of the divine man4 ,a man of the ,sung ,state carried some sacrificial caps into the ,yeh ,state1 for sale4 ,but the men of ,yeh used to cut off their hair and paint their bodies1 so that they had no use for such things4 ,and so1 when the ,emperor ,yao1 the ruler of all under heaven and pacificator of all within the shores of ocean1 paid a visit to the four sages of the ,miao-ku-sh mountain1 on returning to his capital at ,fn-yang1 the empire existed for him no more4 ,this illustrates the rejection of self by the perfect man4 ,yao had his eyes opened to the hollowness and uselessness of all mortal possessions4 ,he ceased1 therefore1 to think any more of himself1 and per consequens of the empire4 ,hui ,tz ,a celebrated schoolman1 contemporary with and antagonistic to ,chuang ,tz4 ,for an account of his theories1 see ch4 xxxiii4 said to ,chuang ,tz1 ,the ,prince of ,wei gave me a seed of a large-sized kind of gourd4 ,i planted it1 and it bore a fruit as big as a five-bushel measure4 ,now had ,i used this for holding liquids1 it would have been too heavy to lift2 and had ,i cut it in half for ladles1 the ladles would have been ill adapted for such purpose4 ,it was uselessly large1 so ,i broke it up4 ,sir1 replied ,chuang ,tz1 it was rather you who did not know how to use large things4 ,there was a man of ,sung who had a recipe for salve for chapped hands1 his family having been silk-washers for generations4 ,well1 a stranger who had heard of it1 came and offered him #ajj oz4 of silver for this recipe2 whereupon he called together his clansmen and said1 ',we have never made much money by silk-washing4 ,now1 we can make #ajj oz4 in a single day4 ,let the stranger have the recipe4' ,so the stranger got it1 and went and informed the ,prince of ,wu who was just then at war with the ,yeh ,state4 ,accordingly1 the ,prince used it in a naval battle fought at the beginning of winter with the ,yeh ,state1 the result being that the latter was totally defeated4 ,they suffered from chapped hands1 while their rivals of the ,wu ,state were protected by their patent salve4 ,the stranger was rewarded with territory and a title4 ,thus1 while the efficacy of the salve to cure chapped hands was in both cases the same1 its application was different4 ,here1 it secured a title2 there1 a capacity for washing silk4 ,now as to your five-bushel gourd1 why did you not make a boat of it1 and float about over river and lake8 ,you could not then have complained of its not holding anything6 ,but ,i fear you are rather woolly inside4 ,like it4 ,this1 of course1 is a sneer4 ,hui ,tz could not see that the greatness of a thing depends upon the greatness of its application4 ,hui ,tz said to ,chuang ,tz1 ,sir1 ,i have a large tree1 of a worthless kind4 ,its trunk is so irregular and knotty that it cannot be measured out for planks2 while its branches are so twisted as to admit of no geometrical subdivision whatever4 ,it stands by the roadside1 but no carpenter will look at it4 ,and your words1 sir1 are like that tree2--big and useless1 not wanted by anybody4 ,sir1 rejoined ,chuang ,tz1 have you never seen a wild cat1 crouching down in wait for its prey8 ,right and left it springs from bough to bough1 high and low alike1--until perchance it gets caught in a trap or dies in a snare4 ,on the other hand1 there is the yak with its great huge body4 ,it is big enough in all conscience1 but it cannot catch mice4 ,the adaptability of a thing is oft-times its bane4 ,the inability of the yak to catch mice saves it from the snare which is fatal to the wild cat4 ,now if you have a big tree and are at a loss what to do with it1 why not plant it in the domain of non-existence1 ,beyond the limits of our external world4 ,referring to the conditions of mental abstraction in which alone true happiness is to be found4 whither you might betake yourself to inaction by its side1 to blissful repose beneath its shade8 ,why does the horizon hold me fast1 with my joy and grief in this centre8--,emerson4 ,there it would be safe from the axe and from all other injury2 for being of no use to others1 itself would be free from harm4 ,illustrating the advantage of being useless4 ,that which is small and useful is thus shown to be inferior to that which is large and useless4 ,,chapter ,,ii4 ,,the ,,identity ,,of ,,contraries4 ,argument3--,contraries spring from our subjective individuality--,identity of subjective and objective--,the centre where all distinctions are merged in ,,one--,how to reach this point--,speech an obstacle--,the negative state--,light out of darkness--,illustrations4 ,tz ,ch'i of ,nan-kuo sat leaning on a table4 ,looking up to heaven1 he sighed and became absent1 as though soul and body had parted4 ,yen ,ch'ng ,tz ,yu1 who was standing by him1 exclaimed1 ,what are you thinking about that your body should become thus like dry wood1 your mind like dead ashes8 ,surely the man now leaning on the table is not he who was here just now4 ,my friend1 replied ,tz ,ch'i1 your question is apposite4 ,to-day ,i have buried myself4444 ,do you understand8444 ,ah6 perhaps you only know the music of ,man1 and not that of ,earth4 ,or even if you have heard the music of ,earth1 you have not heard the music of ,heaven4 ,pray explain1 said ,tz ,yu4 ,the breath of the universe1 continued ,tz ,ch'i1 is called wind4 ,at times1 it is inactive4 ,but when active1 every aperture resounds to the blast4 ,have you never listened to its growing roar8 ,caves and dells of hill and forest1 hollows in huge trees of many a span in girth2--these are like nostrils1 like mouths1 like ears1 like beam-sockets1 like goblets1 like mortars1 like ditches1 like bogs4 ,and the wind goes rushing through them1 sniffing1 snoring1 singing1 soughing1 puffing1 purling1 whistling1 whirring1 now shrilly treble1 now deeply bass1 now soft1 now loud2 until1 with a lull1 silence reigns supreme4 ,have you never witnessed among the trees such a disturbance as this8 ,well1 then1 enquired ,tz ,yu1 since the music of earth consists of nothing more than holes1 and the music of man of pipes and flutes1--of what consists the music of ,heaven8 ,the effect of the wind upon these various apertures1 replied ,tz ,ch'i1 is not uniform4 ,but what is it that gives to each the individuality1 to all the potentiality1 of sound8 ,great knowledge embraces the whole3 ,sees both the upper and under side of the medal of ,jove at once4 small knowledge1 a part only4 ,great speech is universal3 ,speech1 according to ,chuang ,tz's ideal1 always covers the whole ground in question1 leaving no room for positive and negative to appear in antagonism4 small speech is particular4 ,for whether when the mind is locked in sleep or whether when in waking hours the body is released1 we are subject to daily mental perturbations1--indecision1 want of penetration1 concealment1 fretting fear1 and trembling terror4 ,now like a javelin the mind flies forth1 the arbiter of right and wrong4 ,thus recognising contraries4 ,now like a solemn covenanter it remains firm1 the guardian of rights secured4 ,adhering to an opinion formed4 ,then1 as under autumn and winter's blight1 comes gradual decay1 a passing away1 like the flow of water1 never to return4 ,finally1 the block when all is choked up like an old drain1--the failing mind which shall not see light again4 ,joy and anger1 sorrow and happiness1 caution and remorse1 come upon us by turns1 with ever-changing mood4 ,they come like music from hollowness1 like mushrooms from damp4 ,daily and nightly they alternate within us1 but we cannot tell whence they spring4 ,can we then hope in a moment to lay our finger upon their very ,cause8 ,but for these emotions ,i should not be4 ,but for me1 they would have no scope4 ,so far we can go2 but we do not know what it is that brings them into play4 ',twould seem to be a soul2 but the clue to its existence is wanting4 ,that such a ,power operates1 is credible enough1 though we cannot see its form4 ,it has functions without form4 ,as will be gathered later on1 ,chuang ,tz conceives of the soul as an emanation from ,god1 passing to and from this earth through the portals of ,life and ,death4 ,take the human body with all its manifold divisions4 ,which part of it does a man love best8 ,does he not cherish all equally1 or has he a preference8 ,do not all equally serve him8 ,and do these servitors then govern themselves1 or are they subdivided into rulers and subjects8 ,surely there is some soul which sways them all4 ,but whether or not we ascertain what are the functions of this soul1 it matters but little to the soul itself4 ,for coming into existence with this mortal coil of mine1 with the exhaustion of this mortal coil its mandate will also be exhausted4 ,to be harassed by the wear and tear of life1 and to pass rapidly through it without possibility of arresting one's course1--is not this pitiful indeed8 ,to labour without ceasing1 and then1 without living to enjoy the fruit1 worn out1 to depart1 suddenly1 one knows not whither1--is not that a just cause for grief8 ,what advantage is there in what men call not dying8 ,the body decomposes1 and the mind goes with it4 ,this is our real cause for sorrow4 ,can the world be so dull as not to see this8 ,or is it ,i alone who am dull1 and others not so8 ,if we are to be guided by the criteria of our own minds1 who shall be without a guide8 ,the mind should be a tabula rasa1 free from all judgments or opinions of its own as to the external world1 and ready only to accept things as they are1 not as they appear to be4 ,what need to know of the alternations of passion1 ,as above described4 when the mind thus affords scope to itself8--verily even the minds of fools6 ,whereas1 for a mind without criteria ,as it should be4 to admit the idea of contraries1 is like saying1 ,i went to ,yeh to-day1 and got there yesterday4 ,one of ,hui ,tz's paradoxes4 ,see ch4 xxxiii4 ,or1 like placing nowhere somewhere1--topography which even the ,great ,y ,the famous engineer of antiquity 7,b4,c4 #bbje71 who drained the empire of a vast body of water and arranged its subdivision into nine provinces4 would fail to understand2 how much more ,i8 ,speech is not mere breath4 ,it is differentiated by meaning4 ,take away that1 and you cannot say whether it is speech or not4 ,can you even distinguish it from the chirping of young birds8 ,but how can ,,tao be so obscured that we speak of it as true and false8 ,and how can speech be so obscured that it admits the idea of contraries8 ,how can ,,tao go away and yet not remain8 ,being omnipresent4 ,how can speech exist and yet be impossible8 ,see p4 #ac4 ,,tao is obscured by our want of grasp4 ,speech is obscured by the gloss of this world4 ,i4e4 by the one-sided meanings attached to words and phrases4 ,hence the affirmatives and negatives of the ,confucian and ,mihist schools1 ,mih ,tz was a philosopher of the fourth century ,b4,c41 who propounded various theories which were vigorously attacked by the ,confucianists under ,mencius4 ,we shall hear more of him by-and-by4 each denying what the other affirmed and affirming what the other denied4 ,but he who would reconcile affirmative with negative and negative with affirmative1 ,the union of impossibilities1 which ,emerson credits to ,plato alone4 must do so by the light of nature4 ,i4e4 ,have no established mental criteria1 and thus see all things as ,,one4 ,there is nothing which is not objective3 there is nothing which is not subjective4 ,but it is impossible to start from the objective4 ,only from subjective knowledge is it possible to proceed to objective knowledge4 ,hence it has been said1 ,by ,hui ,tz4 ',the objective emanates from the subjective2 the subjective is consequent upon the objective4 ,this is the ,alternation ,theory4' ,nevertheless1 when one is born1 the other dies4 ,when one is possible1 the other is impossible4 ,when one is affirmative the other is negative4 ,which being the case1 the true sage rejects all distinctions of this and that4 ,he takes his refuge in ,,god1 and places himself in subjective relation with all things4 ,it was to this end that ,tz ,ch'i buried himself4 ,and inasmuch as the subjective is also objective1 and the objective also subjective1 and as the contraries under each are indistinguishably blended1 does it not become impossible for us to say whether subjective and objective really exist at all8 ,what is positive under the one will be negative under the other4 ,yet as subjective and objective are really one and the same1 their positives and negatives must also be one and the same4 ,it is as though we were to view them through a kind of mental ,pseudoscope1 by which means each would appear to be the other4 ,when subjective and objective are both without their correlates1 that is the very axis of ,,tao4 ,and when that axis passes through the centre at which all ,infinities converge1 positive and negative alike blend into an infinite ,,one4 ,hence it has been said that there is nothing like the light of nature4 ,probably an allusion to ,lao ,tz's ,use the light that is within you to revert to your natural clearness of sight4 ,we should then be able to view things in their true light4 ,see ,tao-,t-,ching1 ch4 lii41 and ,the ,remains of ,lao ,tz1 p4 #cd4 ,to take a finger in illustration of a finger not being a finger is not so good as to take something which is not a finger4 ,to take a horse in illustration of a horse not being a horse is not so good as to take something which is not a horse4 ,so with the universe and all that in it is4 ,these things are but fingers and horses in this sense4 ,the possible is possible3 the impossible is impossible4 ,,tao operates1 and given results follow4 ,things receive names and are what they are4 ,they achieve this by their natural affinity for what they are and their natural antagonism to what they are not4 ,for all things have their own particular constitutions and potentialities4 ,nothing can exist without these4 ,these last few sentences are repeated in ch4 xxvii4 ad init4 ,we can never know anything but phenomena4 ,things are what they are1 and their consequences will be what they will be4--,j4 ,s4 ,mill4 ,therefore it is that1 viewed from the standpoint of ,,tao1 a beam and a pillar are identical4 ,the horizontal with the vertical4 ,so are ugliness and beauty1 greatness1 wickedness1 perverseness1 and strangeness4 ,separation is the same as construction3 construction is the same as destruction4 ,nothing is subject either to construction or to destruction1 for these conditions are brought together into ,,one4 ,only the truly intelligent understand this principle of the identity of all things4 ,they do not view things as apprehended by themselves1 subjectively2 but transfer themselves into the position of the things viewed4 ,avoiding the fallacious channels of the senses4 ,and viewing them thus they are able to comprehend them1 nay1 to master them2--and he who can master them is near4 ,so it is that to place oneself in subjective relation with externals1 without consciousness of their objectivity1--this is ,,tao4 ,but to wear out one's intellect in an obstinate adherence to the individuality of things1 not recognising the fact that all things are ,,one1--this is called ,three in the ,morning4 ,what is ,three in the ,morning8 asked ,tz ,yu4 ,a keeper of monkeys1 replied ,tz ,ch'i1 said with regard to their rations of chestnuts that each monkey was to have three in the morning and four at night4 ,but at this the monkeys were very angry1 so the keeper said they might have four in the morning and three at night1 with which arrangement they were all well pleased4 ,the actual number of the chestnuts remained the same1 but there was an adaptation to the likes and dislikes of those concerned4 ,such is the principle of putting oneself into subjective relation with externals4 ,wherefore the true ,sage1 while regarding contraries as identical1 adapts himself to the laws of ,heaven4 ,this is called following two courses at once4 ,he is thus prevented from trying to walk through walls1 etc41 as later ,taoists have professed themselves able to do1 of course with a view to gull the public and enrich themselves4 ,,god1 says ,locke1 when he makes the prophet1 does not unmake the man4 ,so ,carlyle in his essay on ,novalis3--,to a ,transcendentalist1 matter has an existence but only as a ,phenomenon4444 ,it is a mere relation1 or rather the result of a relation between our living souls and the great ,first ,cause4 ,the knowledge of the men of old had a limit4 ,it extended back to a period when matter did not exist4 ,that was the extreme point to which their knowledge reached4 ,the second period was that of matter1 but of matter unconditioned4 ,by time or space4 ,being1 in itself1 says ,herbert ,spencer1 out of relation1 is itself unthinkable4 ,principles of ,psychology1 iii4 p4 #beh4 ,the third epoch saw matter conditioned1 but contraries were still unknown4 ,when these appeared1 ,,tao began to decline4 ,and with the decline of ,,tao1 individual bias arose4 ,have then these states of falling and rising real existences8 ,surely they are but as the falling and rising of ,chao ,wn's music1--the consequences of his playing4 ,chao ,wn played the guitar4 ,shih ,k'uang wielded the bton4 ,to keep time4 ,hui ,tz argued4 ,herein these three men excelled1 and in the practice of such arts they passed their lives4 ,hui ,tz's particular views being very different from those of the world in general1 he was correspondingly anxious to enlighten people4 ,but he did not enlighten them as he should have done1 ,by the cultivation and passive manifestation of his own inward light4 and consequently ended in the obscurity of the 'hard and white4' ,hui ,tz regarded such abstractions as hardness and whiteness as separate existences1 of which the mind could only be conscious separately1 one at a time4 ,subsequently1 his son searched his works for some clue1 but never succeeded in establishing the principle4 ,and indeed if such were possible to be established1 then even ,i am established2 but if not1 then neither ,i nor anything in the universe is established6 ,therefore what the true ,sage aims at is the light which comes out of darkness4 ,he does not view things as apprehended by himself1 subjectively1 but transfers himself into the position of the things viewed4 ,this is called using the light4 ,there remains1 however1 ,speech4 ,is that to be enrolled under either category of contraries1 or not8 ,whether it is so enrolled or not1 it will in any case belong to one or the other1 and thus be as though it had an objective existence4 ,at any rate1 ,i should like to hear some speech which belongs to neither category4 ,contraries being disposed of1 there remains the vehicle ,speech1 i4e4 the actual terms in which it is stated that contraries have ceased to be4 ,if there was a beginning1 then there was a time before that beginning4 ,and a time before the time which was before the time of that beginning4 ,if there is existence1 there must have been non-existence4 ,and if there was a time when nothing existed1 then there must have been a time before that--when even nothing did not exist4 ,suddenly1 when nothing came into existence1 could one really say whether it belonged to the category of existence or of non-existence8 ,even the very words ,i have just now uttered1--,i cannot say whether they have really been uttered or not4 ,i4e4 ,the words in the text1 denying the existence of contraries4 ,there is nothing under the canopy of heaven greater than the tip of an autumn spikelet4 ,a vast mountain is a small thing4 ,neither is there any age greater than that of a child cut off in infancy4 ,p'ng ,tsu himself died young4 ,the universe and ,i came into being together2 and ,i1 and everything therein1 are ,,one4 ,if then all things are ,,one1 what room is there for ,speech8 ,on the other hand1 since ,i can utter these words1 how can ,speech not exist8 ,if it does exist1 we have ,,one and ,speech two2 and two and one three4 ,from which point onwards even the best mathematicians will fail to reach3 ,,tao4 how much more then will ordinary people fail8 ,hence1 if from nothing you can proceed to something1 and subsequently reach three1 it follows that it would be still more easy if you were to start from something4 ,to avoid such progression1 you must put yourself into subjective relation with the external4 ,before conditions existed1 ,,tao was4 ,before definitions existed1 ,speech was4 ,subjectively1 we are conscious of certain delimitations which are1-- ,right and ,left ,relationship and ,obligation ,division and ,discrimination ,emulation and ,contention ,these are called the ,eight ,predicables4 ,not1 of course1 in the strict logical sense4 ,for the true ,sage1 beyond the limits of an external world1 they exist1 but are not recognised4 ,by the true ,sage1 within the limits of an external world1 they are recognised1 but are not assigned4 ,and so1 with regard to the wisdom of the ancients1 as embodied in the canon of ,spring and ,autumn1 ,confucius' history of his native ,state4 ,now one of the canonical books of ,china4 the true ,sage assigns1 but does not justify by argument4 ,and thus1 classifying he does not classify2 arguing1 he does not argue4 ,how can that be8 asked ,tz ,yu4 ,the true ,sage1 answered ,tz ,ch'i1 keeps his knowledge within him1 while men in general set forth theirs in argument1 in order to convince each other4 ,and therefore it is said that in argument he does not manifest himself4 ,others try to establish their own subjective view4 ,the true ,sage remains passive1 aiming only at the annihilation of contraries4 ,perfect ,,tao does not declare itself4 ,nor does perfect argument express itself in words4 ,nor does perfect charity show itself in act4 ,nor is perfect honesty absolutely incorruptible4 ,nor is perfect courage absolutely unyielding4 ,for the ,,tao which shines forth is not ,,tao4 ,speech which argues falls short of its aim4 ,charity which has fixed points loses its scope4 ,honesty which is absolute is wanting in credit4 ,courage which is absolute misses its object4 ,these five are1 as it were1 round1 with a strong bias towards squareness4 ,therefore that knowledge which stops at what it does not know1 is the highest knowledge4 ,who knows the argument which can be argued without words8--the ,,tao which does not declare itself as ,,tao8 ,he who knows this may be said to be of ,,god4 ,to be able to pour in without making full1 and pour out without making empty1 in ignorance of the power by which such results are accomplished1--this is accounted ,light4 ,of old1 the ,emperor ,yao said to ,shun1 ,i would smite the ,tsungs1 and the ,kueis1 and the ,hs-aos4 ,ever since ,i have been on the throne ,i have had this desire4 ,what do you think8 ,these three ,states1 replied ,shun1 are paltry out-of-the-way places4 ,why can you not shake off this desire8 ,once upon a time1 ten suns came out together1 and all things were illuminated thereby4 ,how much more then should virtue excel suns8 ,illustrating the use of light4 ,instead of active force1 substitute the passive but irresistible influence of virtue complete4 ,the sun caused the traveller to lay aside his cloak when the north wind succeeded only in making him draw it tighter around him4 ,yeh ,ch'eh asked ,wang ,i1 ,a disciple and tutor of remote antiquity4 ,said to have been two of the four ,sages on the ,miao-ku-sh mountain mentioned in ch4 i4 saying1 ,do you know for certain that all things are subjectively the same8 ,how can ,i know8 answered ,wang ,i4 ,do you know what you do not know8 ,how can ,i know8 replied ,yeh ,ch'eh4 ,but can then nothing be known8 ,how can ,i know8 said ,wang ,i4 ,nevertheless1 ,i will try to tell you4 ,how can it be known that what ,i call knowing is not really not knowing1 and that what ,i call not knowing is not really knowing8 ,now ,i would ask you this4 ,if a man sleeps in a damp place1 he gets lumbago and dies4 ,but how about an eel8 ,and living up in a tree is precarious and trying to the nerves2--but how about monkeys8 ,of the man1 the eel1 and the monkey1 whose habitat is the right one1 absolutely8 ,human beings feed on flesh1 deer on grass1 centipedes on snakes1 owls and crows on mice4 ,of these four1 whose is the right taste1 absolutely8 ,monkey mates with monkey1 the buck with the doe2 eels consort with fishes1 while men admire ,mao ,ch'iang and ,li ,chi1 ,beauties of the fifth and seventh centuries ,b4,c41 respectively4 ,the commentators do not seem to have noted the very obvious anachronism here involved4 at the sight of whom fishes plunge deep down in the water1 birds soar high in the air1 and deer hurry away4 ,for shame at their own inferiority4 ,yet who shall say which is the correct standard of beauty8 ,in my opinion1 the standard of human virtue1 and of positive and negative1 is so obscured that it is impossible to actually know it as such4 ,if you then1 asked ,yeh ,ch'eh1 do not know what is bad for you1 is the ,perfect ,man equally without this knowledge8 ,the ,perfect ,man1 answered ,wang ,i1 is a spiritual being4 ,were the ocean itself scorched up1 he would not feel hot4 ,were the ,milky ,way frozen hard1 he would not feel cold4 ,were the mountains to be riven with thunder1 and the great deep to be thrown up by storm1 he would not tremble4 ,in such case1 he would mount upon the clouds of heaven1 and driving the sun and the moon before him1 would pass beyond the limits of this external world1 where death and life have no more victory over man2--how much less what is bad for him8 99 99 99 99 99 ,ch ,ch'iao addressed ,chang ,wu ,tz ,a disciple and tutor of antiquity4 as follows3--,i heard ,confucius say1 ',the true sage pays no heed to mundane affairs4 ,he neither seeks gain nor avoids injury4 ,he asks nothing at the hands of man4 ,he adheres1 without questioning1 to ,,tao4 ,without speaking1 he can speak2 and he can speak and yet say nothing4 ,and so he roams beyond the limits of this dusty world4 ,these1' added ,confucius1 'are wild words4' ,han ,fei ,tz tells us that ,lao ,tz1 whose doctrines ,confucius seems to be here deriding1 said exactly the opposite of this2 viz3 ,the true ,sage is beforehand in his attention to mundane affairs1 i4e4 takes time by the forelock4 ,neither utterance1 however1 appears in the ,tao-,t-,ching4 ,see ,the ,remains of ,lao ,tz1 p4 #dd4 ,now to me they are the skilful embodiment of ,,tao4 ,what1 ,sir1 is your opinion8 ,points upon which the ,yellow ,emperor doubted1 replied ,chang ,wu ,tz1 how should ,confucius know8 ,lao ,tz and the ,yellow ,emperor have always been mixed up in the heads of ,taoist writers1 albeit separated by a chasm of some two thousand years4 ,confucius is here evidently dealing with the actual doctrines of ,lao ,tz4 ,you are going too fast4 ,you see your egg1 and expect to hear it crow4 ,you look at your cross-bow1 and expect to have broiled duck before you4 ,i will say a few words to you at random1 and do you listen at random4 ,how does the ,sage seat himself by the sun and moon1 and hold the universe in his grasp8 ,he blends everything into one harmonious whole1 rejecting the confusion of this and that4 ,rank and precedence1 which the vulgar prize1 the ,sage stolidly ignores4 ,the revolutions of ten thousand years leave his ,unity unscathed4 ,the universe itself may pass away1 but he will flourish still4 ,how do ,i know that love of life is not a delusion after all8 ,how do ,i know but that he who dreads to die is not as a child who has lost the way and cannot find his home8 ,the lady ,li ,chi was the daughter of ,ai ,fng4 ,a border chieftain4 ,when the ,duke of ,chin first got her1 she wept until the bosom of her dress was drenched with tears4 ,but when she came to the royal residence1 and lived with the ,duke1 and ate rich food1 she repented of having wept4 ,how then do ,i know but that the dead repent of having previously clung to life8 ,those who dream of the banquet1 wake to lamentation and sorrow4 ,those who dream of lamentation and sorrow wake to join the hunt4 ,while they dream1 they do not know that they dream4 ,some will even interpret the very dream they are dreaming2 and only when they awake do they know it was a dream4 ,by and by comes the ,great ,awakening1 and then we find out that this life is really a great dream4 ,fools think they are awake now1 and flatter themselves they know if they are really princes or peasants4 ,confucius and you are both dreams2 and ,i who say you are dreams1--,i am but a dream myself4 ,this is a paradox4 ,tomorrow a sage may arise to explain it2 but that tomorrow will not be until ten thousand generations have gone by4 ,granting that you and ,i argue4 ,if you beat me1 and not ,i you1 are you necessarily right and ,i wrong8 ,or if ,i beat you and not you me1 am ,i necessarily right and you wrong8 ,or are we both partly right and partly wrong8 ,or are we both wholly right and wholly wrong8 ,you and ,i cannot know this1 and consequently the world will be in ignorance of the truth4 ,who shall ,i employ as arbiter between us8 ,if ,i employ some one who takes your view1 he will side with you4 ,how can such a one arbitrate between us8 ,if ,i employ some one who takes my view1 he will side with me4 ,how can such a one arbitrate between us8 ,and if ,i employ some one who either differs from1 or agrees with1 both of us1 he will be equally unable to decide between us4 ,since then you1 and ,i1 and man1 cannot decide1 must we not depend upon ,another8 ,upon ,god1 in whose infinity all contraries blend indistinguishably into ,,one4 ,such dependence is as though it were not dependence4 ,we are embraced in the obliterating unity of ,god4 ,there is perfect adaptation to whatever may eventuate2 and so we complete our allotted span4 ,but what is it to be embraced in the obliterating unity of ,god8 ,it is this4 ,with reference to positive and negative1 to that which is so and that which is not so1--if the positive is really positive1 it must necessarily be different from its negative3 there is no room for argument4 ,and if that which is so really is so1 it must necessarily be different from that which is not so3 there is no room for argument4 ,take no heed of time1 nor of right and wrong4 ,but passing into the realm of the ,infinite1 take your final rest therein4 ,our refuge is in ,god alone1 the ,infinite ,absolute4 ,contraries cannot but exist1 but they should exist independently of each other without antagonism4 ,such a condition is found only in the all-embracing unity of ,god1 wherein all distinctions of positive and negative1 of right and wrong1 of this and of that1 are obliterated and merged in ,,one4 ,herbert ,spencer says1 ,the antithesis of subject and object1 never to be transcended while consciousness lasts1 renders impossible all knowledge of the ,ultimate ,reality in which subject and object are united4 ,principles of ,psychology1 i4 p4 #bgb4 ,the ,penumbra said to the ,umbra1 ,at one moment you move3 at another you are at rest4 ,at one moment you sit down3 at another you get up4 ,why this instability of purpose8 ,i depend1 replied the ,umbra1 upon something which causes me to do as ,i do2 and that something depends in turn upon something else which causes it to do as it does4 ,my dependence is like that of a snake's scales or of a cicada's wings4 ,which do not move of their own accord4 ,how can ,i tell why ,i do one thing1 or why ,i do not do another8 ,showing how two or more may be the phenomena of one4 ,once upon a time1 ,i1 ,chuang ,tz1 dreamt ,i was a butterfly1 fluttering hither and thither1 to all intents and purposes a butterfly4 ,i was conscious only of following my fancies as a butterfly1 and was unconscious of my individuality as a man4 ,suddenly1 ,i awaked1 and there ,i lay1 myself again4 ,now ,i do not know whether ,i was then a man dreaming ,i was a butterfly1 or whether ,i am now a butterfly dreaming ,i am a man4 ,between a man and a butterfly there is necessarily a barrier4 ,the transition is called ,metempsychosis4 ,showing how one may appear to be either of two4 ,,chapter ,,iii4 ,,nourishment ,,of ,,the ,,soul4 ,argument3--,life too short--,wisdom unattainable--,accommodation to circumstances--,liberty paramount--,death a release--,the soul immortal4 ,my life has a limit1 but my knowledge is without limit4 ,to drive the limited in search of the limitless1 is fatal2 and the knowledge of those who do this is fatally lost4 ,in striving for others1 avoid fame4 ,in striving for self1 avoid disgrace4 ,pursue a middle course4 ,thus you will keep a sound body1 and a sound mind1 fulfil your duties1 and work out your allotted span4 ,prince ,hui's cook was cutting up a bullock4 ,every blow of his hand1 every heave of his shoulders1 every tread of his foot1 every thrust of his knee1 every whshh of rent flesh1 every chhk of the chopper1 was in perfect harmony1--rhythmical like the dance of the ,mulberry ,grove1 simultaneous like the chords of the ,ching ,shou4 ,commentators are divided in their identifications of these ancient morceaux4 ,well done6 cried the ,prince4 ,yours is skill indeed4 ,sire1 replied the cook2 ,i have always devoted myself to ,,tao4 ,it is better than skill4 ,when ,i first began to cut up bullocks1 ,i saw before me simply whole bullocks4 ,after three years' practice1 ,i saw no more whole animals4 ,meaning that he saw them1 so to speak1 in sections4 ,and now ,i work with my mind and not with my eye4 ,when my senses bid me stop1 but my mind urges me on1 ,i fall back upon eternal principles4 ,i follow such openings or cavities as there may be1 according to the natural constitution of the animal4 ,i do not attempt to cut through joints3 still less through large bones4 ,for a curious parallelism1 see ,plato's ,phdrus1 #bfe4 ,a good cook changes his chopper once a year1--because he cuts4 ,an ordinary cook1 once a month1--because he hacks4 ,but ,i have had this chopper nineteen years1 and although ,i have cut up many thousand bullocks1 its edge is as if fresh from the whetstone4 ,for at the joints there are always interstices1 and the edge of a chopper being without thickness1 it remains only to insert that which is without thickness into such an interstice4 ,these words help to elucidate a much-vexed passage in ch4 xliii of the ,tao-,t-,ching4 ,see ,the ,remains of ,lao ,tz1 p4 #cj4 ,by these means the interstice will be enlarged1 and the blade will find plenty of room4 ,it is thus that ,i have kept my chopper for nineteen years as though fresh from the whetstone4 ,nevertheless1 when ,i come upon a hard part where the blade meets with a difficulty1 ,i am all caution4 ,i fix my eye on it4 ,i stay my hand1 and gently apply my blade1 until with a hwah the part yields like earth crumbling to the ground4 ,then ,i take out my chopper1 and stand up1 and look around1 and pause1 until with an air of triumph ,i wipe my chopper and put it carefully away4 ,bravo6 cried the ,prince4 ,from the words of this cook ,i have learnt how to take care of my life4 ,meaning that which informs life1 sc4 the soul4 ,when ,hsien1 of the ,kung-wn family1 beheld a certain official1 he was horrified1 and said1 ,who is that man8 ,how came he to lose a foot8 ,is this the work of ,god1 or of man8 ,why1 of course1 continued ,hsien1 it is the work of ,god1 and not of man4 ,when ,god brought this man into the world1 he wanted him to be unlike other men4 ,men always have two feet4 ,from this it is clear that ,god and not man made him as he is4 ,it was by ,god's will that he took office with a view to personal aggrandisement4 ,that he got into trouble and suffered the common punishment of loss of feet1 cannot therefore be charged to man4 ,now1 wild fowl get a peck once in ten steps1 a drink once in a hundred4 ,yet they do not want to be fed in a cage4 ,for although they would thus be able to command food1 they would not be free4 ,and had our friend above kept out of the official cage he would still have been independent as the fowls of the air4 ,when ,lao ,tz died1 ,ch'in ,shih went to mourn4 ,he uttered three yells and departed4 ,a disciple asked him saying1 ,were you not our ,master's friend8 ,i was1 replied ,ch'in ,shih4 ,and if so1 do you consider that a sufficient expression of grief at his loss8 added the disciple4 ,i do1 said ,ch'in ,shih4 ,i had believed him to be the man of all men1 but now ,i know that he was not4 ,when ,i went in to mourn1 ,i found old persons weeping as if for their children1 young ones wailing as if for their mothers4 ,and for him to have gained the attachment of those people in this way1 he too must have uttered words which should not have been spoken1 and dropped tears which should not have been shed1 thus violating eternal principles1 increasing the sum of human emotion1 and forgetting the source from which his own life was received4 ,the ancients called such emotions the trammels of mortality4 ,the ,master came1 because it was his time to be born2 he went1 because it was his time to die4 ,for those who accept the phenomenon of birth and death in this sense1 lamentation and sorrow have no place4 ,the ancients spoke of death as of ,god cutting down a man suspended in the air4 ,the fuel is consumed1 but the fire may be transmitted1 and we know not that it comes to an end4 ,the soul1 according to ,chuang ,tz1 if duly nourished and not allowed to wear itself out with the body in the pursuits of mortality1 may become immortal and return beatified to the ,great ,unknown whence it came4 ,,chapter ,,iv4 ,,man ,,among ,,men4 ,argument3--,man must fall in with his mortal environment--,his virtue should be passive1 not active--,he should be rather than do--,talents a hindrance--,but of petty uselessness great usefulness is achieved4 ,yen ,hui went to take leave of ,confucius4 ,a disciple of the ,sage4 ,also known as ,tz ,yan4 ,whither are you bound8 asked the ,master4 ,i am going to the ,state of ,wei1 was the reply4 ,and what do you propose to do there8 continued ,confucius4 ,i hear1 answered ,yen ,hui1 that the ,prince of ,wei is of mature age1 but of an unmanageable disposition4 ,he behaves as if the ,state were of no account1 and will not see his own faults4 ,consequently1 the people perish2 and their corpses lie about like so much undergrowth in a marsh4 ,they are at extremities4 ,and ,i have heard you1 ,sir1 say that if a ,state is well governed it may be neglected2 but that if it is badly governed1 then we should visit it4 ,in the ,lun ,y1 ,confucius says exactly the opposite of this4 ,the science of medicine embraces many various diseases4 ,i would test my knowledge in this sense1 that perchance ,i may do some good to that ,state4 ,alas6 cried ,confucius1 you will only succeed in bringing evil upon yourself4 ,for ,,tao must not be distributed4 ,if it is1 it will lose its unity4 ,if it loses its unity1 it will be uncertain2 and so cause mental disturbance1--from which there is no escape4 ,the sages of old first got ,,tao for themselves1 and then got it for others4 ,before you possess this yourself1 what leisure have you to attend to the doings of wicked men8 ,besides1 do you know what ,virtue results in and where ,wisdom ends8 ,virtue results in a desire for fame2 ,wisdom ends in contentions4 ,in the struggle for fame men crush each other1 while their wisdom but provokes rivalry4 ,both are baleful instruments1 and may not be incautiously used4 ,besides1 those who1 before influencing by their own solid virtue and unimpeachable sincerity1 and before reaching the heart by the example of their own disregard for name and fame1 go and preach charity and duty to one's neighbour to wicked men1--only make these men hate them for their very goodness' sake4 ,such persons are called evil speakers4 ,and those who speak evil of others are apt to be evil spoken of themselves4 ,that1 alas6 will be your end4 ,on the other hand1 if the ,prince loves the good and hates the bad1 what object will you have in inviting him to change his ways8 ,before you have opened your mouth to preach1 the ,prince himself will have seized the opportunity to wrest the victory from you4 ,your eye will fall1 your expression fade1 your words will stick1 your face will change1 and your heart will die within you4 ,it will be as though you took fire to quell fire1 water to quell water1 which is popularly known as 'pouring oil on the flames4' ,and if you begin with concessions1 there will be no end to them4 ,neglect this sound advice1 and you will be the victim of that violent man4 ,of old1 ,chieh murdered ,kuan ,lung ,fng1 and ,chou slew ,prince ,pi ,kan4 ,their victims were both men who cultivated virtue themselves in order to secure the welfare of the people4 ,but in doing this they offended their superiors2 and therefore1 because of that very moral culture1 their superiors got rid of them1 in order to guard their own reputations4 ,chieh and ,chou are the two typical tyrants of ,chinese history4 ,of old1 ,yao attacked the ,ts'ung-chih and ,hs-ao countries1 and ,y attacked the ,yu-hu country4 ,homes were desolated and families destroyed by the slaughter of the inhabitants4 ,yet they fought without ceasing1 and strove for victory to the last4 ,these are instances known to all4 ,now if the ,sages of old failed in their efforts against this love of fame1 this desire for victory1--are you likely to succeed8 ,but of course you have a scheme4 ,tell it to me4 ,gravity of demeanour1 replied ,yen ,hui1 and dispassionateness2 energy and singleness of purpose1--will this do8 ,alas6 said ,confucius1 that will not do4 ,if you make a show of being perfect and obtrude yourself1 the ,prince's mood will be doubtful4 ,ordinarily1 he is not opposed1 and so he has come to take actual pleasure in trampling upon the feelings of others4 ,and if he has thus failed in the practice of routine virtues1 do you expect that he will take readily to higher ones8 ,you may insist1 but without result4 ,outwardly you will be right1 but inwardly wrong4 ,how then will you make him mend his ways8 ,just so1 replied ,yen ,hui4 ,i am inwardly straight1 and outwardly crooked1 completed after the models of antiquity4 ,he who is inwardly straight is a servant of ,god4 ,and he who is a servant of ,god knows that the ,son of ,heaven ,the ,emperor4 and himself are equally the children of ,god4 ,shall then such a one trouble whether man visits him with evil or with good8 ,man indeed regards him as a child2 and this is to be a servant of ,god4 7#a7 ,children are everywhere exempt4--,this is the first limb of a threefold argument4 ,he who is outwardly crooked is a servant of man4 ,he bows1 he kneels1 he folds his hands2--such is the ceremonial of a minister4 ,what all men do1 shall ,i dare not to do8 ,what all men do1 none will blame me for doing4 ,this is to be a servant of man4 7#b7 ,the individual is not punished for the faults of the community4 ,he who is completed after the models of antiquity is a servant of the ,sages of old4 ,although ,i utter the words of warning and take him to task1 it is the ,sages of old who speak1 and not ,i4 ,thus my uprightness will not bring me into trouble1 the servant of the ,sages of old4--,will this do8 7#c7 ,the responsibility rests1 not with the mouthpiece1 but with the authors of the doctrines enunciated4 ,alas6 replied ,confucius1 ,no4 ,your plans are too many1 and are lacking in prudence4 ,however1 your firmness will secure you from harm2 but that is all4 ,you will not influence him to such an extent that he shall seem to follow the dictates of his own heart4 ,then1 said ,yen ,hui1 ,i am without resource1 and venture to ask for a method4 ,confucius said1 ,,fast4444 ,let me explain4 ,you have a method1 but it is difficult to practise4 ,those which are easy are not from ,god4 ,well1 replied ,yen ,hui1 my family is poor1 and for many months we have tasted neither wine nor flesh4 ,is not that fasting8 ,the fasting of religious observance it is1 answered ,confucius1 but not the fasting of the heart4 ,and may ,i ask1 said ,yen ,hui1 in what consists the fasting of the heart8 ,cultivate unity1 replied ,confucius4 ,make of the mind as it were an undivided indivisible ,,one4 ,you hear not with the ears1 but with the mind2 not with the mind1 but with your soul4 ,the vital fluid which informs your whole being2 in fact1 with your whole self4 ,but let hearing stop with the ears4 ,let the working of the mind stop with itself4 ,then the soul will be a negative existence1 passively responsive to externals4 ,in such a negative existence1 only ,,tao can abide4 ,and that negative state is the fasting of the heart4 ,then1 said ,yen ,hui1 the reason ,i could not get the use of this method is my own individuality4 ,if ,i could get the use of it1 my individuality would have gone4 ,is this what you mean by the negative state8 ,exactly so1 replied the ,master4 ,let me tell you4 ,if you can enter this man's domain without offending his amour propre1 cheerful if he hears you1 passive if he does not2 without science1 without drugs1 simply living there in a state of complete indifference1--you will be near success4 ,it is easy to stop walking3 the trouble is to walk without touching the ground4 ,as an agent of man1 it is easy to deceive2 but not as an agent of ,god4 ,you have heard of winged creatures flying4 ,you have never heard of flying without wings4 ,you have heard of men being wise with wisdom4 ,you have never heard of men wise without wisdom4 ,wise of ,god1 without the wisdom of man4 ,look at that window4 ,through it an empty room becomes bright with scenery2 but the landscape stops outside4 ,were this not so1 we should have an exemplification of sitting still and running away at one and the same time4 ,an empty room would contain something1--a paradox like that in the text4 ,in this sense1 you may use your ears and eyes to communicate within1 but shut out all wisdom from the mind4 ,let the channels of your senses be to your mind what a window is to an empty room4 ,and there where the supernatural ,something which is and yet is not1 like the landscape seen in1 and yet not in1 a room4 can find shelter1 shall not man find shelter too8 ,this is the method for regenerating all creation4 ,by passive1 not by active1 virtue4 ,it was the instrument which ,y and ,shun employed4 ,it was the secret of the success of ,fu ,hsi and ,chi ,ch4 ,shall it not then be adopted by mankind in general8 ,who stand much more in need of regeneration than such worthies as were these ancient ,emperors4 ,tz ,kao1 ,duke of ,sh1 ,a district of the ,ch'u ,state4 being about to go on a mission to the ,ch'i ,state1 asked ,confucius1 saying1 ,the mission my sovereign is sending me on is a most important one4 ,of course1 ,i shall be received with all due respect1 but they will not take the same interest in the matter that ,i shall4 ,and as an ordinary person cannot be pushed1 still less a ,prince1 ,i am in a state of great alarm4 ,now you1 ,sir1 have told me that in all undertakings great and small1 ,,tao alone leads to a happy issue4 ,otherwise that1 failing success1 there is to be feared punishment from without1 and with success1 punishment from within2 while exemption in case either of success or non-success falls only to the share of those who possess the virtue required4 ,i4e4 those to whom the issue1 as regards their own reward or punishment1 is a matter of the completest indifference4 ,the term virtue1 here as elsewhere unless specially notified1 should be understood in the sense of exemplification of ,,tao4 ,well1 ,i am not dainty with my food2 neither am ,i always wanting to cool myself when hot4 ,however1 this morning ,i received my orders1 and this evening ,i have been drinking iced water4 ,i am so hot inside4 ,before ,i have put my hand to the business ,i am suffering punishment from within2 and if ,i do not succeed ,i am sure to suffer punishment from without4 ,thus ,i get both punishments1 which is really more than ,i can bear4 ,kindly tell me what there is to be done4 ,there exist two sources of safety1 ,confucius replied4 ,one is ,destiny3 the other is ,duty4 ,a child's love for its parents is destiny4 ,it is inseparable from the child's life4 ,a subject's allegiance to his sovereign is duty4 ,beneath the canopy of heaven there is no place to which he can escape from it4 ,these two sources of safety may be explained as follows4 ,to serve one's parents without reference to place but only to the service1 is the acme of filial piety4 ,to serve one's prince without reference to the act but only to the service1 is the perfection of a subject's loyalty4 ,to serve one's own heart so as to permit neither joy nor sorrow within1 but to cultivate resignation to the inevitable1--this is the climax of ,virtue4 ,now a minister often finds himself in circumstances over which he has no control4 ,but if he simply confines himself to his work1 and is utterly oblivious of self1 what leisure has he for loving life or hating death8 ,and so you may safely go4 ,but ,i have yet more to tell you4 ,all intercourse1 if personal1 should be characterised by sincerity4 ,if from a distance1 it should be carried on in loyal terms4 ,these terms will have to be transmitted by some one4 ,now the transmission of messages of good- or ill-will is the hardest thing possible4 ,messages of good-will are sure to be overdone with fine phrases2 messages of ill-will with harsh ones4 ,in each case the result is exaggeration1 and a consequent failure to carry conviction1 for which the envoy suffers4 ,therefore it was said in the ,fa-yen1 ,name of an ancient book4 ',confine yourself to simple statements of fact1 shorn of all superfluous expression of feeling1 and your risk will be small4' ,in trials of skill1 at first all is friendliness2 but at last it is all antagonism4 ,skill is pushed too far4 ,so on festive occasions1 the drinking which is in the beginning orderly enough1 degenerates into riot and disorder4 ,festivity is pushed too far4 ,it is in fact the same with all things3 they begin with good faith and end with contempt4 ,from small beginnings come great endings4 ,speech is like wind to wave4 ,action is liable to divergence from its true goal4 ,by wind1 waves are easily excited4 ,divergence from the true goal is fraught with danger4 ,thus angry feelings rise up without a cause4 ,specious words and dishonest arguments follow1 as the wild random cries of an animal at the point of death4 ,both sides give way to passion4 ,for where one party drives the other too much into a corner1 resistance will always be provoked without apparent cause4 ,and if the cause is not apparent1 how much less will the ultimate effect be so8 ,therefore it is said in the ,fa-yen1 ',neither deviate from nor travel beyond your instructions4 ,travel beyond your instructions1 is literally1 urge a settlement4 ,to pass the limit is to go to excess4' ,to deviate from1 or to travel beyond instructions1 may imperil the negotiation4 ,a settlement to be successful must be lasting4 ,it is too late to change an evil settlement once made4 ,therefore let yourself be carried along without fear1 taking refuge in no alternative to preserve you from harm on either side4 ,this is the utmost you can do4 ,what need for considering your obligations8 ,better leave all to ,destiny1 difficult as this may be4 ,it is passing strange that this exposition of the laissez-aller inaction doctrine of ,,tao should be placed in the mouth of ,confucius1 who is thus made in some measure to discredit his own teachings4 ,the commentators1 however1 see nothing anomalous in the position here assigned to the ,sage4 ,yen ,ho ,a philosopher from the ,lu ,state4 was about to become tutor to the eldest son of ,prince ,ling of the ,wei ,state4 ,accordingly he observed to ,ch ,poh ,y1 ,prime ,minister of the ,wei ,state4 ,here is a man whose disposition is naturally of a low order4 ,to let him take his own unprincipled way is to endanger the ,state4 ,to try to restrain him is to endanger one's personal safety4 ,he has just wit enough to see faults in others1 but not to see his own4 ,i am consequently at a loss what to do4 ,a good question indeed1 replied ,ch ,poh ,y1 ,you must be careful1 and begin by self-reformation4 ,outwardly you may adapt yourself1 but inwardly you must keep up to your own standard4 ,in this there are two points to be guarded against4 ,you must not let the outward adaptation penetrate within1 nor the inward standard manifest itself without4 ,in the former case1 you will fall1 you will be obliterated1 you will collapse1 you will lie prostrate4 ,in the latter case1 you will be a sound1 a name1 a bogie1 an uncanny thing4 ,if he would play the child1 do you play the child too4 ,if he cast aside all sense of decorum1 do you do so too4 ,as far as he goes1 do you go also4 ,thus you will reach him without offending him4 ,don't you know the story of the praying mantis8 ,in its rage it stretched out its arms to prevent a chariot from passing1 unaware that this was beyond its strength1 so admirable was its energy6 ,be cautious4 ,if you are always offending others by your superiority1 you will probably come to grief4 ,do you not know that those who keep tigers do not venture to give them live animals as food1 for fear of exciting their fury when killing the prey8 ,also1 that whole animals are not given1 for fear of exciting the tigers' fury when rending them8 ,the periods of hunger and repletion are carefully watched in order to prevent such outbursts4 ,the tiger is of a different species from man2 but the latter too is manageable if properly managed1 unmanageable if excited to fury4 ,those who are fond of horses surround them with various conveniences4 ,sometimes mosquitoes or flies trouble them2 and then1 unexpectedly to the animal1 a groom will brush them off1 the result being that the horse breaks his bridle1 and hurts his head and chest4 ,the intention is good1 but there is a want of real care for the horse4 ,against this you must be on your guard4 99 99 99 99 99 ,a certain artisan was travelling to the ,ch'i ,state4 ,on reaching ,ch'-yan1 he saw a sacred li tree1 ,a worthless species of oak4 large enough to hide an ox behind it1 a hundred spans in girth1 towering up ten cubits over the hill top1 and carrying behind it branches1 many tens of the smallest of which were of a size for boats4 ,crowds stood gazing at it1 but our artisan took no notice1 and went on his way without even casting a look behind4 ,his apprentice however gazed his fill1 and when he caught up his master1 said1 ,ever since ,i have handled an adze in your service1 ,i have never seen such a splendid piece of timber as that4 ,how was it that you1 sir1 did not care to stop and look at it8 ,it's not worth talking about1 replied his master4 ,it's good for nothing4 ,make a boat of it1--'twould sink4 ,a coffin1--'twould rot4 ,furniture1--'twould soon break down4 ,a door1--'twould sweat4 ,a pillar1--'twould be worm-eaten4 ,it is wood of no quality1 and of no use4 ,that is why it has attained its present age4 ,when the artisan reached home1 he dreamt that the tree appeared to him in a dream and spoke as follows3--,what is it that you compare me with8 ,is it with the more elegant trees8--,the cherry-apple1 the pear1 the orange1 the pumelo1 and other fruit-bearers1 as soon as their fruit ripens are stripped and treated with indignity4 ,the great boughs are snapped off1 the small ones scattered abroad4 ,thus do these trees by their own value injure their own lives4 ,they cannot fulfil their allotted span of years1 but perish prematurely in mid-career from their entanglement with the world around them4 ,thus it is with all things4 ,for a long period my aim was to be useless4 ,many times ,i was in danger1 but at length ,i succeeded1 and so became useful as ,i am to-day4 ,but had ,i then been of use1 ,i should not now be of the great use ,i am4 ,moreover1 you and ,i belong both to the same category of things4 ,have done then with this criticism of others4 ,is a good-for-nothing fellow whose dangers are not yet passed a fit person to talk of a good-for-nothing tree8 ,when our artisan awaked and told his dream1 his apprentice said1 ,if the tree aimed at uselessness1 how was it that it became a sacred tree8 ,which of course may be said to be of use4 ,what you don't understand1 replied his master1 don't talk about4 ,that was merely to escape from the attacks of its enemies4 ,had it not become sacred1 how many would have wanted to cut it down6 ,the means of safety adopted were different from ordinary means1 ,in order to reach the somewhat extraordinary goal of uselessness4 and to test these by ordinary canons leaves one far wide of the mark4 99 99 99 99 99 ,tz ,ch'i of ,nan-poh ,said to be identical with the individual mentioned at the beginning of ch4 ii4 was travelling on the ,shang mountain when he saw a large tree which astonished him very much4 ,a thousand chariot teams could have found shelter under its shade4 ,what tree is this8 cried ,tz ,ch'i4 ,surely it must have unusually fine timber4 ,then looking up1 he saw that its branches were too crooked for rafters2 while as to the trunk he saw that its irregular grain made it valueless for coffins4 ,he tasted a leaf1 but it took the skin off his lips2 and its odour was so strong that it would make a man as it were drunk for three days together4 ,ah6 said ,tz ,ch'i4 ,this tree is good for nothing1 and that is how it has attained this size4 ,a wise man might well follow its example4 ,and so escape danger from his surroundings4 ,in the ,state of ,sung there is a place called ,ching-shih1 where thrive the beech1 the cedar1 and the mulberry4 ,such as are of a one-handed span or so in girth are cut down for monkey-cages4 ,those of two or three two-handed spans are cut down for the beams of fine houses4 ,those of seven or eight such spans are cut down for the solid sides of rich men's coffins4 ,to this day1 the very best kinds of wood are still reserved for the planks of old age4 ,thus they do not fulfil their allotted span of years1 but perish in mid-career beneath the axe4 ,such is the misfortune which overtakes worth4 ,for the sacrifices to the ,river ,god1 neither bulls with white cheeks1 nor pigs with large snouts1 nor men suffering from piles1 were allowed to be used4 ,this had been revealed to the soothsayers1 and these characteristics were consequently regarded as inauspicious4 ,the wise1 however1 would regard them as extremely auspicious4 ,readers of ,don ,juan will recollect how the master's mate had reason to share his view4 ,there was a hunchback named ,su4 ,his jaws touched his navel4 ,his shoulders were higher than his head4 ,his hair knot looked up to the sky4 ,his viscera were upside down4 ,his buttocks were where his ribs should have been4 ,by tailoring1 or washing1 he was easily able to earn his living4 ,by sifting rice he could make enough to support a family of ten4 ,in all of which occupations a man would necessarily stoop4 ,when orders came down for a conscription1 the hunchback stood unconcerned among the crowd4 ,and similarly1 in matters of public works1 his deformity shielded him from being employed4 ,on the other hand1 when it came to donations of grain1 the hunchback received as much as three chung1 ,an ancient measure of uncertain capacity4 and of firewood1 ten faggots4 ,and if physical deformity was thus enough to preserve his body until its allotted end1 how much more would not moral and mental deformity avail6 ,a moral and mental deviation would be still more likely to condemn a man to that neglect from his fellows which is so conducive to our real welfare4 ,when ,confucius was in the ,ch'u ,state1 the eccentric ,chieh ,y passed his door1 saying1 ,o phnix1 ,o phnix1 how has thy virtue fallen6-- ,by thus issuing forth out of due season4 unable to wait for the coming years or to go back into the past4 ,when you might be1 or might have been1 of use4 ,the idea conveyed is that ,confucianism was unsuited to its age4 ,see ,lun-y1 ch4 xviii4 ,if ,,tao prevails on earth1 prophets will fulfil their mission4 ,if ,,tao does not prevail1 they will but preserve themselves4 ,at the present day they will but just escape4 ,the honours of this world are light as feathers1 yet none estimate them at their true value4 ,the misfortunes of this life are weighty as the earth itself1 yet none can keep out of their reach4 ,no more1 no more1 seek to influence by virtue4 ,beware1 beware1 move cautiously on6 ,o ferns1 ,o ferns1 wound not my steps6 ,through my tortuous journey wound not my feet6 ,hills suffer from the trees they produce4 ,fat burns by its own combustibility4 ,cinnamon trees furnish food3 therefore they are cut down4 ,the lacquer tree is felled for use4 ,all men know the use of useful things2 but they do not know the use of useless things4 ,,chapter ,v4 ,,the ,,evidence ,,of ,,virtue ,,complete4 ,argument3--,correspondence between inward virtue and outward influence--,the virtuous man disregards externals--,the possession of virtue causes oblivion of outward form--,neglect of the human--,cultivation of the divine4 ,in the ,state of ,lu there was a man1 named ,wang ,t'ai1 who had had his toes cut off4 ,his disciples were as numerous as those of ,confucius4 ,ch'ang ,chi ,one of the latter4 asked ,confucius1 saying1 ,this ,wang ,t'ai has been mutilated1 yet he divides with you1 ,sir1 the teaching of the ,lu ,state4 ,he neither preaches nor discusses2 yet those who go to him empty1 depart full4 ,he must teach the doctrine which does not find expression in words2 ,the doctrine of ,,tao4 ,these words occur in chs4 ii and xliii of the ,tao-,t-,ching4 ,see ,the ,remains of ,lao ,tz1 p4 #g4 and although his shape is imperfect1 his mind is perhaps complete4 ,what manner of man is this8 ,he is a prophet1 replied ,confucius1 whose instruction ,i have been late in seeking4 ,i will go and learn from him4 ,and if ,i1--why not those who are not equal to me8 ,and ,i will take with me1 not the ,state of ,lu only1 but the whole world4 ,the fellow has been mutilated1 said ,ch'ang ,chi1 and yet people call him ,master4 ,he must be very different from the ordinary run4 ,but how does he use his mind in this sense8 ,life and ,death are all powerful1 answered ,confucius1 but they cannot affect it4 ,the mind1 or soul1 which is immortal4 ,see ch4 iii4 ,heaven and earth may collapse1 but that will remain4 ,if this is found to be without flaw1 it will not share the fate of all things4 ,it can cause other things to change1 while preserving its own constitution intact4 ,how so8 asked ,ch'ang ,chi4 ,from the point of view of difference1 replied ,confucius1 we distinguish between the liver and the gall1 between the ,ch'u ,state and the ,yeh ,state4 ,from the point of view of sameness1 all things are ,,one4 ,such is the position of ,wang ,t'ai4 ,he does not trouble about what reaches him through the senses of hearing and sight1 but directs his whole mind towards the very climax of virtue4 ,he beholds all things as though ,,one1 without observing their discrepancies4 ,and thus the discrepancy of his toes is to him as would be the loss of so much mud4 ,he devotes himself in fact to himself1 said ,ch'ang ,chi1 and uses his wisdom to perfect his mind1 until it becomes perfect4 ,but how then is it that people make so much of him8 ,his virtue being wholly1 as it were1 of a selfish order4 ,a man1 replied ,confucius1 does not seek to see himself in running water1 but in still water4 ,for only what is itself still can instil stillness into others4 ,the grace of earth has reached only to pines and cedars2--winter and summer alike they are green4 ,the grace of ,god has reached to ,yao and to ,shun alone2--the first and foremost of all creation4 ,happily they were able to regulate their own lives and thus regulate the lives of all mankind4 ,by nourishment of physical courage1 the sense of fear may be so eliminated that a man will1 single-handed1 brave a whole army4 ,and if such a result can be achieved in search of fame1 how much more by one who extends his sway over heaven and earth and influences all things2 and who1 lodging within the confines of a body with its channels of sight and sound1 brings his knowledge to know that all things are ,,one1 and that his soul endures for ever6 ,besides1 he awaits his appointed hour1 and men flock to him of their own accord4 ,he makes no effort to attract them4 ,that men thus gather around him is the outward sign or evidence of his inward virtue complete4 ,shn ,t'u ,chia had had his toes cut off4 ,subsequently1 he studied under ,poh ,hun ,wu ,jen at the same time as ,tz ,ch'an of the ,chng ,state4 ,the latter said to him1 ,when ,i leave first1 do you remain awhile4 ,when you leave first1 ,i will remain behind4 ,tz ,ch'an was a model minister of the sixth century ,b4,c4 ,under his guidance the people of the ,chng ,state became so virtuous that doors were not locked at night1 nor would any one pick up lost articles left lying in the road4 ,he was hardly likely to be ashamed of walking out with a mutilated criminal4 ,next day1 when they were again together in the lecture-room1 ,tz ,ch'an said1 ,when ,i leave first1 do you remain awhile4 ,when you leave first1 ,i will remain4 ,i am now about to go4 ,will you remain or not8 ,i notice you show no respect to a ,minister of ,state4 ,perhaps you think yourself my equal8 ,dear me6 replied ,shn ,t'u ,chia1 ,i didn't know we had a ,minister of ,state in the class4 ,perhaps you think that because you are one you should take precedence over the rest4 ,now ,i have heard that if a mirror is perfectly bright1 dust and dirt will not collect on it4 ,that if they do1 it is because the mirror was not bright4 ,he who associates for long with the wise will be without fault4 ,now you have been improving yourself at the feet of our ,master1 yet you can utter words like these4 ,is not the fault in you8 ,you are a fine fellow1 certainly1 retorted ,tz ,ch'an1 you will be emulating the virtue of ,yao next4 ,to look at you1 ,i should say you had enough to do to attend to your own shortcomings6 ,a sneer at his want of toes4 ,those who disguise their faults1 said ,shn ,t'u ,chia1 so as not to lose their toes1 are many in number4 ,those who do not disguise their faults1 and so fail to keep them1 are few4 ,to recognise the inevitable and to quietly acquiesce in ,destiny1 is the achievement of the virtuous man alone4 ,he who should put himself in front of the bull's-eye when ,hou ,i ,a ,chinese ,tell4 was shooting1 would be hit4 ,if he was not hit1 it would be destiny4 ,those with toes who laugh at me for having no toes are many4 ,this used to make me angry4 ,but since ,i have studied under our ,master1 ,i have ceased to trouble about it4 ,it may be that our ,master has so far succeeded in purifying me4 ,at any rate ,i have been with him nineteen years without being aware of the loss of my toes4 ,now you and ,i are engaged in studying the internal4 ,do you not then commit a fault by thus dragging me back to the external8 ,at this ,tz ,ch'an began to fidget1 and changing countenance1 begged ,shn ,t'u ,chia to say no more4 99 99 99 99 99 ,there was a man of the ,lu ,state who had been mutilated1--,shu ,shan ,no-toes4 ,he came walking on his heels to see ,confucius2 but ,confucius said1 ,you did not take care1 and so brought this misfortune upon yourself4 ,what is the use of coming to me now8 ,in my ignorance1 replied ,no-toes1 ,i made free with my body and lost my toes4 ,but ,i come with something more precious than toes which ,i now seek to keep4 ,there is no man1 but ,heaven covers him3 there is no man1 but ,earth supports him2--and ,i thought that you1 sir1 would be as ,heaven and ,earth4 ,i little expected to hear these words from you4 ,i must apologise1 said ,confucius4 ,pray walk in and let us discuss4 ,but ,no-toes walked out4 ,there6 said ,confucius to his disciples4 ,there is a criminal without toes who seeks to learn in order to make atonement for his previous misdeeds4 ,and if he1 how much more those who have no misdeeds for which to atone8 ,no-toes went off to ,lao ,tz and said1 ,is ,confucius a sage1 or is he not8 ,how is it he has so many disciples8 ,he aims at being a subtle dialectician1 not knowing that such a reputation is regarded by real sages as the fetters of a criminal4 ,why do you not meet him with the continuity of life and death1 the identity of can and can not1 answered ,lao ,tz1 and so release him from these fetters8 ,he has been thus punished by ,god1 replied ,no-toes4 ,it would be impossible to release him4 ,a sneer at ,confucius4 ,no-toes himself had only been punished by man4 ,duke ,ai of the ,lu ,state said to ,confucius1 ,in the ,wei ,state there is a leper1 named ,ai ,t'ai ,t'o4 ,the men who live with him like him and make no effort to get rid of him4 ,of the women who have seen him1 many have said to their parents1 ,rather than be another man's wife1 ,i would be his concubine4 ,he never preaches at people1 but puts himself into sympathy with them4 ,he wields no power by which he may protect men's bodies4 ,he has at his disposal no appointments by which to gratify their hearts4 ,he is loathsome to a degree4 ,he sympathises1 but does not instruct4 ,his knowledge is limited to his own ,state4 ,yet males and females alike all congregate around him4 ,so thinking that he must be different from ordinary men1 ,i sent for him1 and saw that he was indeed loathsome to a degree4 ,yet we had not been many months together ere my attention was fixed upon his conduct4 ,a year had not elapsed ere ,i trusted him thoroughly2 and as my ,state wanted a ,prime ,minister1 ,i offered the post to him4 ,he accepted it sullenly1 as if he would much rather have declined4 ,perhaps he didn't think me good enough for him6 ,at any rate1 he took it2 but in a very short time he left me and went away4 ,i grieved for him as for a lost friend1 and as though there were none left with whom ,i could rejoice4 ,what manner of man is this8 ,when ,i was on a mission to the ,ch'u ,state1 replied ,confucius1 ,i saw a litter of young pigs sucking their dead mother4 ,after a while they looked at her1 and then they all left the body and went off4 ,for their mother did not look at them any more1 nor did she any more seem to be of their kind4 ,what they loved was their mother2 not the body which contained her1 but that which made the body what it was4 ,when a man is killed in battle1 his arms are not buried with him4 ,he has no further use for weapons4 ,a man whose toes have been cut off does not value a present of boots4 ,in each case the function of such things is gone4 ,the concubines of the ,son of ,heaven do not cut their nails or pierce their ears4 ,for fear of injuring their persons4 ,he who has a marriageable daughter keeps her away from menial work4 ,to preserve her beauty is quite enough occupation for her4 ,how much more so for a man of perfect virtue8 ,who should trouble himself only about the internal4 ,now ,ai ,t'ai ,t'o says nothing1 and is trusted4 ,he does nothing1 and is sought after4 ,he causes a man to offer him the government of his own ,state1 and the only fear is lest he should decline4 ,truly his talents are perfect and his virtue without outward form6 ,what do you mean by his talents being perfect8 asked the ,duke4 ,life and ,death1 replied ,confucius1 existence and non-existence1 success and non-success1 poverty and wealth1 virtue and vice1 good and evil report1 hunger and thirst1 warmth and cold1--these all revolve upon the changing wheel of ,destiny4 ,day and night they follow one upon the other1 and no man can say where each one begins4 ,therefore they cannot be allowed to disturb the harmony of the organism1 nor enter into the soul's domain4 ,swim however with the tide1 so as not to offend others4 ,do this day by day without break1 and live in peace with mankind4 ,thus you will be ready for all contingencies1 and may be said to have your talents perfect4 ,and virtue without outward form2 what is that8 ,in a water-level1 said ,confucius1 the water is in a most perfect state of repose4 ,let that be your model4 ,the water remains quietly within1 and does not overflow4 ,it is from the cultivation of such harmony that virtue results4 ,and if virtue takes no outward form1 man will not be able to keep aloof from it4 ,mankind will be regenerated thereby1 in the same way that evenness is imparted by the aid of water to surfaces1 although the water is all the time closed up and does not overflow4 ,some days afterwards ,duke ,ai told ,min ,tz1 ,one of ,confucius' disciples4 saying1 ,when first ,i took the reins of government in hand1 ,i thought that in caring for my people's lives ,i had done all my duty as a ruler4 ,but now that ,i have heard what a perfect man is1 ,i fear that ,i have not been succeeding1 but foolishly using my body and working destruction to my ,state4 ,confucius and ,i are not prince and minister1 but merely friends with a care for each other's moral welfare4 ,a certain hunchback1 named ,wu ,ch'un1 whose heels did not touch the ground1 had the ear of ,duke ,ling of ,wei4 ,the ,duke took a great fancy to him2 and as for well-formed men1 he thought their necks were too short4 ,another man1 with a goitre as big as a large jar1 had the ear of ,duke ,huan of ,ch'i4 ,the ,duke took a great fancy to him2 and as for well-formed men1 he thought their necks were too thin4 ,thus it is that virtue should prevail and outward form be forgotten4 ,but mankind forgets not that which is to be forgotten1 forgetting that which is not to be forgotten4 ,this is forgetfulness indeed6 ,and thus with the truly wise1 wisdom is a curse1 sincerity like glue1 virtue only a means to acquire1 and skill nothing more than a commercial capacity4 ,for the truly wise make no plans1 and therefore require no wisdom4 ,they do not separate1 and therefore require no glue4 ,they want nothing1 and therefore need no virtue4 ,they sell nothing1 and therefore are not in want of a commercial capacity4 ,these four qualifications are bestowed upon them by ,god and serve as heavenly food to them4 ,and those who thus feed upon the divine have little need for the human4 ,they wear the forms of men1 without human passions4 ,because they wear the forms of men1 they associate with men4 ,because they have not human passions1 positives and negatives find in them no place4 ,infinitesimal indeed is that which makes them man3 infinitely great is that which makes them divine6 ,hui ,tz said to ,chuang ,tz1 ,are there then men who have no passions8 ,chuang ,tz replied1 ,certainly4 ,but if a man has no passions1 argued ,hui ,tz1 what is it that makes him a man8 ,,tao1 replied ,chuang ,tz1 gives him his expression1 and ,god gives him his form4 ,how should he not be a man8 ,if then he is a man1 said ,hui ,tz1 how can he be without passions8 ,what you mean by passions1 answered ,chuang ,tz1 is not what ,i mean4 ,by a man without passions ,i mean one who does not permit good and evil to disturb his internal economy1 but rather falls in with whatever happens1 as a matter of course1 and does not add to the sum of his mortality4 ,the play of passion would tend to create conditions which otherwise would not exist4 ,but whence is man to get his body1 asked ,hui ,tz1 if there is to be no adding to the sum of mortality8 ,this is of course a gibe4 ,hui ,tz purposely takes ,chuang ,tz's words double entente4 ,,tao gives him his expression1 said ,chuang ,tz1 and ,god gives him his form4 ,he does not permit good and evil to disturb his internal economy4 ,but now you are devoting your intelligence to externals1 and wearing out your mental powers4 ,you prop yourself against a tree and mutter1 or lean over a table with half-closed eyes4 ,god has made you a shapely sight1 ,yet your only thought is the hard and white4 ,chang ,tz puts his last sentence into doggerel1 the more effectively to turn the tables against ,hui ,tz1 whose paradoxical theories he is never tired of ridiculing4 ,see ch4 ii4 ,,chapter ,,vi4 ,,the ,,great ,,supreme4 ,argument3--,the human and the divine--,the pure men of old--,their qualifications--,their self-abstraction--,all things as ,,one--,the known and the unknown--,life a boon--,death a transition--,life eternal open to all--,the way thither--,illustrations4 ,he who knows what ,god is1 and who knows what ,man is1 has attained4 ,knowing what ,god is1 he knows that he himself proceeded therefrom4 ,knowing what ,man is1 he rests in the knowledge of the known1 waiting for the knowledge of the unknown4 ,working out one's allotted span1 and not perishing in mid career1--this is the fulness of knowledge4 ,god is a principle which exists by virtue of its own intrinsicality1 and operates spontaneously1 without self-manifestation4 ,it is in the human that the divine finds expression4 ,man emanates from ,god1 and should therefore be on earth1 in this brief life of ours1 what ,god is for all eternity in the universe4 ,herein1 however1 there is a flaw4 ,knowledge is dependent upon fulfilment4 ,and as this fulfilment is uncertain1 how can it be known that my divine is not really human1 my human really divine8 ,not until death lifts the veil can we truly know that this life is bounded at each end by an immortality to which the soul finally reverts4 ,heaven from all creatures hides the book of ,fate1 ,all but the page prescribed1 their present state4 ,we must have pure men1 and then only can we have pure knowledge4 ,pure must be understood in the sense of transcendent4 ,but what is a pure man8--,the pure men of old acted without calculation1 not seeking to secure results4 ,they laid no plans4 ,therefore1 failing1 they had no cause for regret2 succeeding1 no cause for congratulation4 ,and thus they could scale heights without fear2 enter water without becoming wet2 fire1 without feeling hot4 ,so far had their wisdom advanced towards ,,tao4 ,the world-spirit is a good swimmer1 and storms and waves cannot drown him4--,emerson4 ,the pure men of old slept without dreams1 and waked without anxiety4 ,they ate without discrimination1 breathing deep breaths4 ,for pure men draw breath from their uttermost depths2 the vulgar only from their throats4 ,uttermost depths is literally heels1 but all the best commentators take the sentence to mean that pure men breathe with their whole being1 and not as it were superficially1 from the throat only4 ,this passage is probably responsible for the trick of taking deep inhalations of morning air1 practised 7not without scientific foundation7 by the followers of the debased ,taoism of modern times4 ,other tricks for prolonging life1 such as swallowing the saliva three times in every two hours1 etc41 are more open to adverse criticism4 ,see the ,t'ai-,hsi-,ching4 ,out of the crooked1 words are retched up like vomit4 ,if men's passions are deep1 their divinity is shallow4 ,the pure men of old did not know what it was to love life or to hate death4 ,they did not rejoice in birth1 nor strive to put off dissolution4 ,quickly come1 and quickly go2--no more4 ,they did not forget whence it was they had sprung1 neither did they seek to hasten their return thither4 ,cheerfully they played their allotted parts1 waiting patiently for the end4 ,this is what is called not to lead the heart astray from ,,tao1 ,by admitting play of passion in the sense condemned in ch4 v4 which would hinder the mind from resting quietly in the knowledge of the known4 nor to let the human seek to supplement the divine4 ,but to wait patiently for the knowledge of the unknown4 ,and this is what is meant by a pure man4 ,such men are in mind absolutely free2 in demeanour1 grave2 in expression1 cheerful4 ,if it is freezing cold1 it seems to them like autumn2 if blazing hot1 like spring4 ,their passions occur like the four seasons4 ,each at its appointed time4 ,they are in harmony with all creation1 and none know the limit thereof4 ,these last few words occur in the ,tao-,t-,ching1 ch4 lviii4 ,see ,the ,remains of ,lao ,tz1 p4 #dj4 ,also1 with a variation1 in ch4 xxii of this work4 ,and so it is that a perfect man can destroy a kingdom and yet not lose the hearts of the people1 while the benefits he hands down to ten thousand generations do not proceed from love of his fellow-man4 ,whatever he does is spontaneous1 and therefore natural1 and therefore in accordance with right4 ,he who delights in man1 is himself not a perfect man4 ,his affection is not true charity4 ,charity is the universal love of all creation which admits of no particular manifestations4 ,depending upon opportunity1 he has not true worth4 ,true worth is independent of circumstances4 ,it is a quality which is always unconsciously operating for good1 and needs no opportunity to call it into existence4 ,he who is not conversant with both good and evil is not a superior man4 ,the good1 to practise2 the evil1 to avoid4 ,he who disregards his reputation is not what a man should be4 ,as a mere social unit4 ,he who is not absolutely oblivious of his own existence can never be a ruler of men4 ,thus ,hu ,pu ,hsieh1 ,wu ,kuang1 ,poh ,i1 ,shu ,ch'i1 ,chi ,tz ,hs ,y1 ,chi ,t'o1 and ,shn ,t'u ,ti1 were the servants of rulers1 and did the behests of others1 not their own4 ,a list of ancient worthies whose careers had been more or less unsuccessful4 ,of the first and second little is known1 except that the ears of the latter were seven inches long4 ,the third and fourth were brothers and are types of moral purity4 ,each refused the throne of their ,state1 because each considered his brother more entitled thereto4 ,finally1 they died of starvation on the mountains rather than submit to a change of the ,imperial dynasty4 ,more will be heard of these two later on4 ,the fifth smeared his body all over with lacquer1 so that no one should come near him4 ,of the sixth1 nothing is recorded2 and of the seventh1 only that he tied a stone around his neck and jumped into a river4 ,see the ,fragmenta at the end of the works of ,shih ,tz4 ,the pure men of old did their duty to their neighbours1 but did not associate with them4 ,among them1 but not of them4 ,they behaved as though wanting in themselves1 but without flattering others4 ,naturally rectangular1 they were not uncompromisingly hard4 ,they manifested their independence without going to extremes4 ,they appeared to smile as if pleased1 when the expression was only a natural response4 ,as required by the exigencies of society4 ,their outward semblance derived its fascination from the store of goodness within4 ,they seemed to be of the world around them1 while proudly treading beyond its limits4 ,they seemed to desire silence1 while in truth they had dispensed with language4 ,see ch4 v4 ,they saw in penal laws a trunk2 ,a natural basis of government4 in social ceremonies1 wings2 ,to aid man's progress through life4 in wisdom1 a useful accessory2 in morality1 a guide4 ,for them penal laws meant a merciful administration2 social ceremonies1 a passport through the world2 wisdom1 an excuse for doing what they could not help2 and morality1 walking like others upon the path4 ,instead of at random across country4 ,at such an early date was uniformity a characteristic of the ,chinese people4 ,and thus all men praised them for the worthy lives they led4 ,for what they cared for could be reduced to ,,one1 and what they did not care for to ,,one also4 ,that which was ,,one was ,,one1 and that which was not ,,one was likewise ,,one4 ,in that which was ,,one1 they were of ,god2 in that which was not ,,one1 they were of ,man4 ,and so between the human and the divine no conflict ensued4 ,this was to be a pure man4 ,life and ,death belong to ,destiny4 ,their sequence1 like day and night1 is of ,god1 beyond the interference of man1 an inevitable law4 ,a man looks upon ,god as upon his father1 and loves him in like measure4 ,shall he then not love that which is greater than ,god8 ,sc4 ,,tao4 ,a man looks upon a ruler of men as upon some one better than himself1 for whom he would sacrifice his life4 ,shall he not then do so for the ,supreme ,ruler of ,creation8 ,sc4 ,,tao1 the omnipresent1 omnipotent ,principle which invests even ,god himself with the power and attributes of divinity4 ,the careful student of pure ,taoism will find however that the distinction between ,,tao and ,god is sometimes so subtle as altogether to elude his intelligence4 ,when the pond dries up1 and the fishes are left upon dry ground1 to moisten them with the breath or to damp them with spittle is not to be compared with leaving them in the first instance in their native rivers and lakes4 ,and better than praising ,yao and blaming ,chieh would be leaving them both and attending to the development of ,,tao4 ,,tao gives me this form1 this toil in manhood1 this repose in old age1 this rest in death4 ,and surely that which is such a kind arbiter of my life is the best arbiter of my death4 ,a boat may be hidden in a creek1 or in a bog1 safe enough4 ,the text has or a mountain in a bog1 which taken with the context seems to me to be nonsense4 ,yet all the commentators labour to explain away the difficulty1 instead of making the obvious change of mountain into boat1 to which change the forms of the two ,chinese characters readily lend themselves4 ,in over two thousand years of literary activity1 it seems but rarely to have occurred to the ,chinese that a textus receptus could contain a copyist's slip4 ,but at midnight a strong man may come and carry away the boat on his back4 ,the dull of vision do not perceive that however you conceal things1 small ones in larger ones1 there will always be a chance of losing them4 ,the boat is figurative of our mortal coil which cannot be hidden from decay4 ,but if you conceal the whole universe in the whole universe1 there will be no place left wherein it may be lost4 ,the laws of matter make this to be so4 ,to have attained to the human form must be always a source of joy4 ,and then1 to undergo countless transitions1 with only the infinite to look forward to1--what incomparable bliss is that6 ,therefore it is that the truly wise rejoice in that which can never be lost1 but endures alway4 ,the soul which as ,,tao1 is commensurate only with time and space4 ,for if we can accept early death1 old age1 a beginning1 and an end1 ,as inseparable from ,destiny1--already a step in the right direction4 why not that which informs all creation and is of all phenomena the ,ultimate ,cause8 ,the long chain of proximate causes reaches finality in ,,tao4 ,here we have the complete answer to such queries as that propounded to the ,umbra by the ,penumbra at the close of ch4 ii4 ,,tao has its laws1 and its evidences4 ,it is devoid both of action and of form4 ,it may be transmitted1 but cannot be received4 ,so that the receiver can say he has it4 ,it may be obtained1 but cannot be seen4 ,before heaven and earth were1 ,,tao was4 ,it has existed without change from all time4 ,spiritual beings drew their spirituality therefrom1 while the universe became what we can see it now4 ,to ,,tao1 the zenith is not high1 nor the nadir low2 no point in time is long ago1 nor by lapse of ages has it grown old4 ,to the infinite all terms and conditions are relative4 ,hsi ,wei obtained ,,tao1 and so set the universe in order4 ,a legendary ruler of remote antiquity4 ,in what sense he set the universe in order has not been authentically handed down4 ,fu ,hsi obtained it1 and was able to establish eternal principles4 ,the first in the received list of ,chinese sovereigns 7,b4,c4 #bheb74 ,this monarch is said to have invented the art of writing and to have taught his people to cook4 ,the ,great ,bear obtained it1 and has never erred from its course4 ,the sun and moon obtained it1 and have never ceased to revolve4 ,k'an ,p'i obtained it1 and established the ,k'un-lun mountains4 ,the divinity of the sacred mountains here mentioned4 ,p'ing ,i obtained it1 and rules over the streams4 ,chien ,wu obtained it1 and dwells on ,mount ,t'ai4 ,see ch4 i4 ,the ,yellow ,emperor obtained it1 and soared upon the clouds to heaven4 ,the most famous of ,china's legendary rulers 7,b4,c4 #bfig74 ,he is said among other things to have invented wheeled vehicles1 and generally to have given a start to the civilisation of his people4 ,some of ,lao ,tz's sayings have been attributed to him2 and by some he has been regarded as the first promulgator of ,,tao4 ,chuan ,hs obtained it1 and dwells in the ,dark ,palace4 ,a legendary ruler 7,b4,c4 #beac71 of whose ,dark ,palace nothing is known4 ,y ,ch'iang obtained it1 and fixed himself at the ,north ,pole4 ,as its presiding genius4 ,hsi ,wang ,mu obtained it1 and settled at ,shao ,kuang2 since when1 no one knows2 until when1 no one knows either4 ,a lady1--or a place1 for accounts vary1--around whose name innumerable legends have gathered4 ,p'ng ,tsu obtained it1 and lived from the time of ,shun until the time of the ,five ,princes4 ,from #bbee to the #gth century ,b4,c4 ,see ch4 i4 ,fu ,yeh obtained it1 and as the ,minister of ,wu ,ting ,a monarch of the ,yin dynasty1 ,b4,c4 #acbd4 got the empire under his control4 ,and now1 charioted upon one constellation and drawn by another1 he has been enrolled among the stars of heaven4 99 99 99 99 99 ,nan ,po ,tz ,k'uei ,probably the individual mentioned in chs4 ii4 and iv4 said to ,n ,y1 ,by one authority said to be a woman4 ,you are old1 ,sir1 and yet your countenance is like that of a child4 ,how is this8 ,n ,y replied1 ,i have learnt ,,tao4 ,could ,i get ,,tao by studying it8 asked the other4 ,i fear not1 said ,n ,y4 ,you are not the sort of man4 ,there was ,pu ,liang ,i4 ,he had all the qualifications of a sage1 but not ,,tao4 ,now ,i had ,tao1 though none of the qualifications4 ,but do you imagine that much as ,i wished it ,i was able to teach ,,tao to him so that he should be a perfect sage8 ,had it been so1 then to teach ,,tao to one who has the qualifications of a sage would be an easy matter4 ,no1 ,sir4 ,i imparted as though withholding2 and in three days1 for him1 this sublunary state had ceased to exist4 ,with all its paltry distinctions of sovereign and subject1 high and low1 good and bad1 etc4 ,when he had attained to this1 ,i withheld again2 and in seven days more1 for him1 the external world had ceased to be4 ,and so again for another nine days1 when he became unconscious of his own existence4 ,he became first etherealised1 next possessed of perfect wisdom1 then without past or present1 and finally able to enter there where life and death are no more1--where killing does not take away life1 nor does prolongation of life add to the duration of existence4 ,in ,,tao life and death are ,,one4 ,in that state1 he is ever in accord with the exigencies of his environment2 ,literally1 there is no sense in which he is not accompanying or meeting1 destroying or constructing4 ,that is1 in spite of his spiritual condition as above described1 he can still adapt himself naturally to life among his fellow-men4 ,the retirement of a hermit is by no means necessary to the perfection of the pure man4 and this is to be ,battered but not ,bruised4 ,and he who can be thus battered but not bruised is on the way to perfection4 ,and how did you manage to get hold of all this8 asked ,nan ,po ,tz ,k'uei4 ,i got it from books1 replied ,n ,y2 and the books got it from learning1 and learning from investigation1 and investigation from c-ordination1 ,of eye and mind4 and c-ordination from application1 and application from desire to know1 and desire to know from the unknown1 and the unknown from the great void1 and the great void from infinity6 99 99 99 99 99 ,four men were conversing together1 when the following resolution was suggested3--,whosoever can make ,inaction the head1 ,life the backbone1 and ,death the tail1 of his existence1--that man shall be admitted to friendship with us4 ,the four looked at each other and smiled2 and tacitly accepting the conditions1 became friends forthwith4 ,by-and-by1 one of them1 named ,tz ,y1 fell ill1 and another1 ,tz ,ss1 went to see him4 ,verily ,god is great6 said the sick man4 ,see how he has doubled me up4 ,my back is so hunched that my viscera are at the top of my body4 ,my cheeks are level with my navel4 ,my shoulders are higher than my neck4 ,my hair grows up towards the sky4 ,the whole economy of my organism is deranged4 ,nevertheless1 my mental equilibrium is not disturbed4 ,so saying1 he dragged himself painfully to a well1 where he could see himself1 and continued1 ,alas1 that ,god should have doubled me up like this6 ,are you afraid8 asked ,tz ,ss4 ,i am not1 replied ,tz ,y4 ,what have ,i to fear8 ,ere long ,i shall be decomposed4 ,my left shoulder will become a cock1 and ,i shall herald the approach of morn4 ,my right shoulder will become a cross-bow1 and ,i shall be able to get broiled duck4 ,my buttocks will become wheels2 and with my soul for a horse1 ,i shall be able to ride in my own chariot4 ,i obtained life because it was my time3 ,i am now parting with it in accordance with the same law4 ,content with the natural sequence of these states1 joy and sorrow touch me not4 ,i am simply1 as the ancients expressed it1 hanging in the air1 unable to cut myself down1 bound with the trammels of material existence4 ,but man has ever given way before ,god3 why1 then1 should ,i be afraid8 ,what comes from ,god to us1 returns from us to ,god4--,plato4 ,by-and-by1 another of the four1 named ,tz ,lai1 fell ill1 and lay gasping for breath1 while his family stood weeping around4 ,the fourth friend1 ,tz ,li1 went to see him4 ,chut6 cried he to the wife and children2 begone6 you balk his decomposition4 ,then1 leaning against the door1 he said1 ,verily1 ,god is great6 ,i wonder what he will make of you now4 ,i wonder whither you will be sent4 ,do you think he will make you into a rat's liver ,the ,chinese believe that a rat has no liver4 or into the shoulders of a snake8 ,a son1 answered ,tz ,lai1 must go whithersoever his parents bid him4 ,nature is no other than a man's parents4 ,the term ,nature stands here as a rendering of ,yin and ,yang1 the ,positive and ,negative ,principles of ,chinese cosmogony1 from whose interaction the visible universe results4 ,if she bid me die quickly1 and ,i demur1 then ,i am an unfilial son4 ,she can do me no wrong4 ,,tao gives me this form1 this toil in manhood1 this repose in old age1 this rest in death4 ,and surely that which is such a kind arbiter of my life is the best arbiter of my death4 ,suppose that the boiling metal in a smelting-pot were to bubble up and say1 ',make of me an ,excalibur2' ,i think the caster would reject that metal as uncanny4 ,and if a sinner like myself were to say to ,god1 ',make of me a man1 make of me a man2' ,i think he too would reject me as uncanny4 ,the universe is the smelting-pot1 and ,god is the caster4 ,i shall go whithersoever ,i am sent1 to wake unconscious of the past1 as a man wakes from a dreamless sleep4 ,tz ,sang ,hu1 ,mng ,tz ,fan1 and ,tz ,ch'in ,chang1 were conversing together1 when it was asked1 ,who can be1 and yet not be8 ,implying the absence of all consciousness4 ,who can do1 and yet not do8 ,by virtue of inaction4 ,who can mount to heaven1 and roaming through the clouds1 pass beyond the limits of space1 oblivious of existence1 for ever and ever without end8 ,the three looked at each other and smiled2 and as neither had any misgivings1 they became friends accordingly4 ,shortly afterwards ,tz ,sang ,hu died2 whereupon ,confucius sent ,tz ,kung ,one of his chief disciples4 to take part in the mourning4 ,but ,tz ,kung found that one had composed a song which the other was accompanying on the lute1 ,strictly speaking1 a kind of zitha1 played with two hammers4 as follows3-- ,ah6 ,wilt thou come back to us1 ,sang ,hu8 ,ah6 ,wilt thou come back to us1 ,sang ,hu8 ,thou hast already returned to thy ,god1 ,while we still remain here as men1--alas6 ,tz ,kung hurried in and said1 ,how can you sing alongside of a corpse8 ,is this decorum8 ,the two men looked at each other and laughed1 saying1 ,what should this man know of decorum indeed8 ,not the outward decorum of the body1 but the inward decorum of the heart4 ,tz ,kung went back and told ,confucius1 asking him1 ,what manner of men are these8 ,their object is nothingness and a separation from their corporeal frames4 ,various commentators give various renderings of this sentence1--mostly forced4 ,they can sit near a corpse and yet sing1 unmoved4 ,there is no class for such4 ,what are they8 ,these men1 replied ,confucius1 travel beyond the rule of life4 ,i travel within it4 ,consequently1 our paths do not meet2 and ,i was wrong in sending you to mourn4 ,they consider themselves as one with ,god1 recognising no distinctions between human and divine4 ,they look on life as a huge tumour from which death sets them free4 ,all the same they know not where they were before birth1 nor where they will be after death4 ,though admitting different elements1 they take their stand upon the unity of all things4 ,they ignore their passions4 ,they take no count of their ears and eyes4 ,backwards and forwards through all eternity1 they do not admit a beginning or end4 ,they stroll beyond the dust and dirt of mortality1 to wander in the realms of inaction4 ,how should such men trouble themselves with the conventionalities of this world1 or care what people may think of them8 ,but if such is the case1 said ,tz ,kung1 why should we stick to the rule8 ,heaven has condemned me to this1 replied ,confucius4 ,nevertheless1 you and ,i may perhaps escape from it4 ,by what method8 asked ,tz ,kung4 ,fishes1 replied ,confucius1 are born in water4 ,man is born in ,,tao4 ,if fishes get ponds to live in1 they thrive4 ,if man gets ,,tao to live in1 he may live his life in peace4 ,without reference to the outward ceremonial of this world4 ,hence the saying1 ',all that a fish wants is water2 all that a man wants is ,,tao4' ,it is of course by a literary coup de main that ,confucius is here and elsewhere made to stand sponsor to the ,,tao of the rival school4 ,may ,i ask1 said ,tz ,kung1 about divine men8 ,divine men1 replied ,confucius1 are divine to man1 but ordinary to ,god4 ,hence the saying that the meanest being in heaven would be the best on earth2 and the best on earth1 the meanest in heaven4 ,man is a kind of very minute heaven4 ,god is the grand man4--,swedenborg4 ,yen ,hui said to ,confucius1 ,when ,mng ,sun ,ts'ai's mother died1 he wept1 but without snivelling2 ,which the ,chinese regard as the test of real sorrow4 he grieved but his grief was not heartfelt2 he wore mourning but without howling4 ,yet although wanting in these three points1 he is considered the best mourner in the ,state of ,lu4 ,surely this is the name and not the reality4 ,i am astonished at it4 ,mng ,sun1 said ,confucius1 did all that was required4 ,he has made an advance towards wisdom4 ,towards ,,tao1 wherein there is no weeping nor gnashing of teeth4 ,he could not do less2 ,than mourn outwardly1 for fear of committing a breach of social etiquette1 in harmony if not in accordance with which the true ,sage passes his life4 while all the time actually doing less4 ,as seen from the absence of those signs which prove inward grief4 ,mng ,sun knows not whence we come nor whither we go4 ,he knows not whether the end will come early or late4 ,passing into life as a man1 he quietly awaits his passage into the unknown4 ,what should the dead know of the living1 or the living know of the dead8 ,even you and ,i may be in a dream from which we have not yet awaked4 ,then again1 he adapts himself physically1 ,to the ceremonial of the body4 while avoiding injury to his higher self4 ,keeping his soul free from the disturbance of passion4 ,he regards a dying man simply as one who is going home4 ,he sees others weep1 and he naturally weeps too4 ,besides1 a man's personality is something of which he is subjectively conscious4 ,it is impossible for him to say if he is really that which he is conscious of being4 ,you dream you are a bird1 and soar to heaven4 ,you dream you are a fish1 and dive into the ocean's depths4 ,and you cannot tell whether the man now speaking is awake or in a dream4 ,a pleasurable sensation precedes the smile it evokes4 ,the smile itself is not dependent upon a reminding nudge4 ,and just so was ,mng ,sun's outward expression of grief1--spontaneous1 as being in harmony with his surroundings4 ,resign yourself1 ,to your mortal environment4 unconscious of all changes1 ,of life into death1 etc4 and you shall enter into the pure1 the divine1 the ,,one4 99 99 99 99 99 ,i ,erh ,tz went to see ,hs ,yu4 ,the latter asked him1 saying1 ,how has ,yao benefited you8 ,he bade me1 replied the former1 practise charity and do my duty1 and distinguish clearly between right and wrong4 ,then what do you want here8 said ,hs ,yu4 ,if ,yao has already branded you with charity and duty1 and cut off your nose with right and wrong1 what do you do in this free-and-easy1 care-for-nobody1 topsy-turvy neighbourhood8 ,of ,,tao4 ,nevertheless1 replied ,i ,erh ,tz1 ,i should like to be on its confines4 ,if a man has lost his eyes1 retorted ,hs ,yu1 it is impossible for him to join in the appreciation of beauty4 ,a man with a film over his eyes cannot tell a blue sacrificial robe from a yellow one4 ,wu ,chuang's disregard of her beauty1 answered ,i ,erh ,tz1 ,ch ,liang's disregard of his strength1 the ,yellow ,emperor's abandonment of wisdom1--all these were brought about by a process of filing and hammering4 ,and how do you know but that ,god would rid me of my brands1 and give me a new nose1 and make me fit to become a disciple of yourself8 ,ah6 replied ,hs ,yu1 that cannot be known4 ,but ,i will just give you an outline4 ,the ,master ,i serve succours all things1 and does not account it duty4 ,he continues his blessings through countless generations1 and does not account it charity4 ,dating back to the remotest antiquity1 he does not account himself old4 ,covering heaven1 supporting earth1 and fashioning the various forms of things1 he does not account himself skilled4 ,he it is whom you should seek4 ,and he is ,,tao4 ,i am getting on1 observed ,yen ,hui to ,confucius4 ,the most famous of all the disciples of ,confucius1 admitted by the latter to have been as near perfection as possible4 ,how so8 asked the latter4 ,i have got rid of charity and duty1 replied the former4 ,very good1 replied ,confucius1 but not perfect4 ,another day ,yen ,hui met ,confucius and said1 ,i am getting on4 ,how so8 asked ,confucius4 ,i have got rid of ceremonial and music1 answered ,yen ,hui4 ,very good1 said ,confucius1 but not perfect4 ,on a third occasion ,yen ,hui met ,confucius and said1 ,i am getting on4 ,how so8 asked the ,sage4 ,i have got rid of everything1 replied ,yen ,hui4 ,got rid of everything6 said ,confucius eagerly4 ,what do you mean by that8 ,i have freed myself from my body1 answered ,yen ,hui4 ,i have discarded my reasoning powers4 ,and by thus getting rid of body and mind1 ,i have become ,,one with the ,infinite4 ,this is what ,i mean by getting rid of everything4 ,if you have become ,,one1 cried ,confucius1 there can be no room for bias4 ,if you have passed into space1 you are indeed without beginning or end4 ,and if you have really attained to this1 ,i trust to be allowed to follow in your steps4 99 99 99 99 99 ,tz ,y and ,tz ,sang were friends4 ,once when it had rained for ten days1 ,tz ,y said1 ,tz ,sang is dangerously ill4 ,so he packed up some food and went to see him4 ,in accordance with the exigencies of mortality4 ,how ,tz ,y knew that his friend was ill is not clear4 ,an attempt has been made by one commentator on the basis of animal magnetism1 in which the ,chinese have believed for centuries4 ,arriving at the door1 he heard something between singing and lamentation1 accompanied with the sound of music1 as follows3-- ,o father6 ,o mother6 ,o ,heaven6 ,o ,man6 ,these words seemed to be uttered with a great effort2 whereupon ,tz ,y went in and asked what it all meant4 ,i was trying to think who could have brought me to this extreme1 replied ,tz ,sang1 but ,i could not guess4 ,my father and mother would hardly wish me to be poor4 ,heaven covers all equally4 ,earth supports all equally4 ,how can they make me in particular poor8 ,i was seeking to know who it was1 but without success4 ,surely then ,i am brought to this extreme by ,destiny4 ,the word ,fate1 or ,destiny1 expresses the sense of mankind in all ages--that the laws of the world do not always befriend1 but often hurt and crush us4--,emerson4 ,,chapter ,,vii4 ,,how ,,to ,,govern4 ,argument3--,princes should reign1 not rule--,rulers find their standards of right in themselves--,they thus coerce their people into obeying artificial laws1 instead of leaving them to obey natural laws--,by action they accomplish nothing--,by inaction there is nothing which they would not accomplish--,individuals think they know what the empire wants--,in reality it is the empire itself which know best--,illustrations4 ,yeh ,ch'eh asked ,wang ,i ,see ch4 ii4 four questions1 none of which he could answer4 ,thereat the former was greatly delighted1 ,for now he discovered that ignorance is true knowledge3--an explanation which ,i adopt only for want of a better4 and went off and told ,p'u ,i ,tz4 ,of whom nothing definite is known4 ,have you only just found that out8 said ,p'u ,i ,tz4 ,the ,emperor ,shun was not equal to ,t'ai ,huang4 ,a legendary ruler4 ,for ,shun1 see ch4 i4 ,shun was all for charity in his zeal for mankind2 but although he succeeded in government1 he himself never rose above the level of artificiality4 ,now ,t'ai ,huang was peaceful when asleep and inactive when awake4 ,at one time he would think himself a horse2 at another1 an ox4 ,so effectually had he closed all channels leading to consciousness of self4 ,his wisdom was substantial and above suspicion4 ,his virtue was genuine indeed4 ,and yet he never sank to the level of artificiality4 ,he was a monarch after the pattern of ,,tao4 99 99 99 99 99 ,chien ,wu meeting the eccentric ,chieh ,y1 the latter enquired1 saying1 ,what did ,jih ,chung ,shih teach you8 ,of the last nothing is known4 ,the first two have been already mentioned in chs4 i4 and vi4 ,he taught me1 replied ,chien ,wu1 about the laws and regulations which princes evolve1 and which he said none would venture not to hear and obey4 ,that is a false teaching indeed1 replied ,chieh ,y4 ,to attempt to govern mankind thus1--as well try to wade through the sea1 to hew a passage through a river1 or make a mosquito fly away with a mountain6 ,the government of the truly wise man has no concern with externals4 ,he first perfects himself1 and then by virtue thereof he is enabled to accomplish what he wants4 ,passively1 without effort of any kind4 ,the bird flies high to avoid snare and dart4 ,the mouse burrows down below the hill to avoid being smoked or cut out of its nest4 ,is your wit below that of these two creatures8 ,that you should be unable to devise means of avoiding the artificial restraints of princes4 ,better than coercing into goodness is letting men be good of their own accord4 ,t'ien ,kn ,of whom nothing is known4 was travelling on the south of the ,yin mountain4 ,he had reached the river ,liao when he met a certain ,sage to whom he said1 ,i beg to ask about the government of the empire4 ,begone6 cried the ,sage4 ,you are a low fellow1 and your question is ill timed4 ,god has just turned me out a man4 ,that is enough for me4 ,borne on light pinions ,i can soar beyond the cardinal points1 to the land of nowhere1 in the domain of nothingness4 ,and you come to worry me with government of the empire6 ,but ,t'ien ,kn enquired a second time1 and the ,sage replied1 ,resolve your mental energy into abstraction1 your physical energy into inaction4 ,allow yourself to fall in with the natural order of phenomena1 without admitting the element of self1--and the empire will be governed4 ,by virtue of natural laws which lead1 without man's interference1 to the end desired4 ,yang ,tz ,ch went to see ,lao ,tz1 and said1 ,suppose a man were ardent and courageous1 acquainted with the order and principles of things1 and untiring in the pursuit of ,,tao--would he be accounted a wise ruler8 ,from the point of view of a truly wise man1 replied ,lao ,tz1 such a one would be a mere handicraftsman1 wearing out body and mind alike4 ,the tiger and the pard suffer from the beauty of their skins4 ,the cleverness of the monkey1 the tractability of the ox1 bring them both to the tether4 ,it is not on such grounds that a ruler may be accounted wise4 ,but in what1 then1 cried ,yang ,tz ,ch1 does the government of a wise man consist8 ,the goodness of a wise ruler1 answered ,lao ,tz1 covers the whole empire1 yet he himself seems to know it not4 ,it influences all creation1 yet none is conscious thereof4 ,it appears under countless forms1 bringing joy to all things4 ,it is based upon the baseless1 and travels through the realms of ,nowhere4 ,the operation of true government is invisible to the eye of man4 99 99 99 99 99 ,in the ,state of ,chng there was a wonderful magician1 named ,chi ,han4 ,he knew all about birth and death1 gain and loss1 misfortune and happiness1 long life and short life1--predicting events to a day with supernatural accuracy4 ,the people of ,chng used to flee at his approach2 but ,lieh ,tz ,see ch4 i4 went to see him1 and became so infatuated that on his return he said to ,hu ,tz1 ,who appears to have been his tutor4 ,i used to look upon your ,,tao as perfect4 ,now ,i know something more perfect still4 ,so far1 replied ,hu ,tz1 ,i have only taught you the ornamentals1 not the essentials1 of ,,tao2 and yet you think you know all about it4 ,without cocks in your poultry-yard1 what sort of eggs do the hens lay8 ,if you go about trying to force ,,tao down people's throats1 you will be simply exposing yourself4 ,bring your friend with you1 and let me show myself to him4 ,so next day ,lieh ,tz went with ,chi ,han to see ,hu ,tz1 and when they came out ,chi ,han said1 ,alas6 your teacher is doomed4 ,he cannot live4 ,i hardly give him ten days4 ,i am astonished at him4 ,he is but wet ashes4 ,and cannot burn much longer4 ,lieh ,tz went in and wept bitterly1 and told ,hu ,tz2 but the latter said1 ,i showed myself to him just now as the earth shows us its outward form1 motionless and still1 while production is all the time going on4 ,i merely prevented him from seeing my pent-up energy ,of ,,tao4 within4 ,bring him again4 ,next day the interview took place as before2 but as they were leaving ,chi ,han said to ,lieh ,tz1 ,it is lucky for your teacher that he met me4 ,he is better4 ,he will recover4 ,i saw he had recuperative power4 ,lieh ,tz went in and told ,hu ,tz2 whereupon the latter replied1 ,i showed myself to him just now as heaven shows itself in all its dispassionate grandeur1 letting a little energy run out of my heels4 ,he was thus able to detect that ,i had some4 ,bring him here again4 ,next day a third interview took place1 and as they were leaving1 ,chi ,han said to ,lieh ,tz1 ,your teacher is never one day like another4 ,i can tell nothing from his physiognomy4 ,get him to be regular1 and ,i will then examine him again4 ,this being repeated to ,hu ,tz as before1 the latter said1 ,i showed myself to him just now in a state of harmonious equilibrium4 ,where the whale disports itself1--is the abyss4 ,where water is at rest1--is the abyss4 ,where water is in motion1--is the abyss4 ,the abyss has nine names4 ,these are three of them4 ,alluding to three phases of ,,tao as manifested at the three interviews above described1 ,,tao being the abyss4 ,next day the two went once more to see ,hu ,tz2 but ,chi ,han was unable to stand still1 and in his confusion turned and fled4 ,pursue him6 cried ,hu ,tz2 whereupon ,lieh ,tz ran after him1 but could not overtake him1 so he returned and told ,hu ,tz that the fugitive had disappeared4 ,i showed myself to him just now1 said ,hu ,tz1 as ,,tao appeared before time was4 ,i was to him as a great blank1 existing of itself4 ,he knew not who ,i was4 ,his face fell4 ,he became confused4 ,and so he fled4 ,upon this ,lieh ,tz stood convinced that he had not yet acquired any real knowledge1 and at once set to work in earnest1 passing three years without leaving the house4 ,he helped his wife to cook the family dinner1 and fed his pigs just like human beings4 ,he discarded the artificial and reverted to the natural4 ,he became merely a shape4 ,amidst confusion1 ,of this material world4 he was unconfounded4 ,and so he continued to the end4 ,by ,inaction1 fame comes as the spirits of the dead come to the boy who impersonates the corpse4 ,see ch4 i4 ,in the old funeral rites of ,china1 a boy was made to sit speechless and motionless as a corpse1 for the reason assigned in the text4 ,by ,inaction1 one can become the centre of thought1 the focus of responsibility1 the arbiter of wisdom4 ,full allowance must be made for others1 while remaining unmoved oneself4 ,there must be a thorough compliance with divine principles1 without any manifestation thereof4 ,non mihi res1 sed me rebus1 subjungere conar4 ,all of which may be summed up in the one word passivity4 ,for the perfect man employs his mind as a mirror4 ,it grasps nothing3 it refuses nothing4 ,it receives1 but does not keep4 ,and thus he can triumph over matter1 without injury to himself4 ,without the wear and tear suffered by those who allow their activities free play4 99 99 99 99 99 ,the ruler of the southern sea was called ,shu4 ,the ruler of the northern sea was called ,hu4 ,the ruler of the central zone was called ,hun ,tun4 ,this term is generally used to denote the condition of matter before separation and subdivision into the phenomena of the visible universe4 ,shu and ,hu often met on ,hun ,tun's territory1 and being always well treated by him1 determined to repay his kindness4 ,they said1 ,all men have seven holes1--for seeing1 hearing1 eating1 and breathing4 ,hun ,tun alone has none4 ,we will bore some for him4 ,so every day they bored one hole2 but on the seventh day ,hun ,tun died4 ,illustrating the perils of action4 ,the empire1 says ,lao ,tz1 is a divine trust1 and may not be ruled4 ,he who rules1 ruins4 ,he who holds by force1 loses4 ,men's actions1 says ,emerson1 are too strong for them4 ,with this chapter ,chuang ,tz completes the outline of his system4 ,the remaining chapters are either supplementary to the preceding seven1 or independent essays upon cognate subjects4 ,,chapter ,,viii4 ,,joined ,,toes4 ,argument3--,virtues should be natural1 not artificial2 passive not active4 ,chs4 viii to xiii inclusive are illustrative of1 or supplementary to1 ch4 vii4 ,joined toes and extra fingers are an addition to nature1 though1 functionally speaking1 superfluous4 ,wens and tumours are an addition to the bodily form1 though1 as far as nature is concerned1 superfluous4 ,and similarly1 to include charity and duty to one's neighbour among the functions of man's organism1 is not true ,,tao4 ,the whole of this chapter is a violent tirade against the leading doctrines of ,confucianism4 ,for just as joined toes are but useless lumps of flesh1 and extra fingers but useless excrescences1 so are any artificial additions to our internal economy but harmful adjuncts to real charity and duty to one's neighbour1 ,which are the outcome of ,,tao4 and are moreover prejudicial to the right use of intelligence4 ,people with extra keenness of vision muddle themselves over the five colours1 exaggerate the value of shades1 and of distinctions of greens and yellows for sacrificial robes4 ,of such was ,li ,chu4 ,who could see a pin's point at a distance of #a1jjj li4 ,he is mentioned by ,mencius4 ,people with extra keenness of hearing muddle themselves over the five notes1 exaggerate the tonic differences of the six pitch-pipes1 and the various timbres of metal1 stone1 silk1 and bamboo1 of the ,huang-chung1 and of the ,ta-l4 ,of such was ,shih ,k'uang4 ,the blind musician mentioned in ch4 ii4 ,the ,huang-chung and the ,ta-l were two of the twelve bamboo tubes1 or pitch-pipes1 on which ancient ,chinese music was based4 ,six were male or positive1 and six female or negative4 ,hence they are spoken of collectively as six4 ,people who graft on charity1 force themselves to display this virtue in order to gain reputation and to enjoy the applause of the world for that which is of no account4 ,of such were ,tsng and ,shih4 ,tsng ,shn1 a famous disciple of ,confucius1 and ,shih ,yu1 both noted for their high moral characters4 ,people who refine in argument do but pile up tiles or knot ropes in their maunderings over the hard and white1 the like and the unlike1 wearing themselves out over mere useless terms4 ,of such were ,yang and ,mih4 ,yang ,chu1 a philosopher of the fourth century ,b4,c41 whose selfish system was condemned by ,mencius2 and ,mih ,tz1 already mentioned in ch4 ii4 ,therefore every addition to or deviation from nature belongs not to the ultimate perfection of all4 ,which is in ,,tao4 ,he who would attain to such perfection never loses sight of the natural conditions of his existence4 ,with him the joined is not united1 nor the separated apart1 nor the long in excess1 nor the short wanting4 ,for just as a duck's legs1 though short1 cannot be lengthened without pain to the duck1 and a crane's legs1 though long1 cannot be shortened without misery to the crane1 so that which is long in man's moral nature cannot be cut off1 nor that which is short be lengthened4 ,all sorrow is thus avoided4 ,intentional charity and intentional duty to one's neighbour are surely not included in our moral nature4 ,yet what sorrow these have involved4 ,divide your joined toes and you will howl3 bite off your extra finger and you will scream4 ,in one case there is too much1 in the other too little2 but the sorrow is the same4 ,and the charitable of the age go about sorrowing over the ills of the age1 while the non-charitable cut through the natural conditions of things in their greed after place and wealth4 ,surely then intentional charity and duty to one's neighbour are not included in our moral nature4 ,yet from the time of the ,three ,dynasties downwards what a fuss has been made about them6 ,those who cannot make perfect without arc1 line1 compasses1 and square1 injure the natural constitution of things4 ,those who require cords to bind and glue to stick1 interfere with the natural functions of things4 ,and those who seek to satisfy the mind of man by hampering with ceremonies and music and preaching charity and duty to one's neighbour1 thereby destroy the intrinsicality of things4 ,for such intrinsicality does exist1 in this sense3--,things which are curved require no arcs2 things which are straight require no lines2 things which are round require no compasses2 things which are rectangular require no squares2 things which stick require no glue2 things which hold together require no cords4 ,and just as all things are produced1 and none can tell how they are produced1 so do all things possess their own intrinsic qualities and none can tell how they possess them4 ,from time immemorial this has always been so1 without variation4 ,why then should charity and duty to one's neighbour be as it were glued or corded on1 and introduced into the domain of ,,tao1 to give rise to doubt among mankind8 ,lesser doubts change the rule of life2 greater doubts change man's nature4 ,how do we know this8 ,by the fact that ever since the time when ,shun bid for charity and duty to one's neighbour in order to secure the empire1 men have devoted their lives to the pursuit thereof4 ,is it not then charity and duty to one's neighbour which change the nature of man8 ,therefore ,i have tried to show that from the time of the ,three ,dynasties it has always been the external which has changed the nature of man4 ,if a mean man1 he will die for gain4 ,if a superior man1 he will die for fame4 ,if a man of rank1 he will die for his ancestral honours4 ,if a ,sage1 he will die for the world4 ,the pursuits and ambitions of these men differ1 but the injury to their natures involved in the sacrifice of their lives is the same4 ,tsang and ,ku were shepherds1 both of whom lost their flocks4 ,on inquiry1 it appeared that ,tsang had been engaged in reading1 while ,ku had gone to take part in some trials of strength4 ,their occupations had been different1 but the result was in each case loss of the sheep4 ,poh ,i died for fame at the foot of ,mount ,shou-yang4 ,see ch4 vi4 ,robber ,ch died for gain on ,mount ,t'ai4 ,robber ,ch has a chapter to himself1 from which1 though spurious1 it may be gathered that he was a very remarkable personage in his day4 ,mount ,t'ai has been mentioned in ch4 i4 ,their deaths were not the same1 but the injury to their lives and natures was in each case the same4 ,how then can we applaud the former and blame the latter8 ,and so1 if a man dies for charity and duty to his neighbour the world calls him a noble fellow2 but if he dies for gain1 the world calls him a low fellow4 ,the dying being the same1 one is nevertheless called noble and the other low4 ,but in point of injury to life and nature1 the robber ,ch and ,poh ,i are one4 ,where then does the distinction of noble and low come in8 ,were a man to apply himself to charity and duty towards his neighbour until he were the equal of ,tsng or ,shih1 this would not be what ,i mean by perfection4 ,or to flavours1 until he were the equal of ,y ,erh4 ,probably identical with ,i ,ya1 the ,soyer of ,china4 ,or to sounds1 until he were the equal of ,shih ,k'uang4 ,or to colours1 until he were the equal of ,li ,chu4 ,what ,i mean by perfection is not what is meant by charity and duty to one's neighbour4 ,it is found in the cultivation of ,,tao4 ,and those whom ,i regard as cultivators of ,,tao are not those who cultivate charity and duty to one's neighbour4 ,they are those who yield to the natural conditions of things4 ,what ,i call perfection of hearing is not hearing others but oneself4 ,what ,i call perfection of vision is not seeing others but oneself4 ,a saying attributed by ,han ,fei ,tz to ,lao ,tz3--,to see oneself is to be clear of sight4 ,see ,the ,remains of ,lao ,tz1 p4 #ah4 ,for a man who sees not himself but others1 takes not possession of himself but of others1 thus taking what others should take and not what he himself should take4 ,multi sunt1 qui urbes1 qui populos habuere in potestate1 paucissimi1 qui se4 ,instead of being himself1 he in fact becomes some one else4 ,and if a man thus becomes some one else instead of himself1 this is a fatal error of which both the robber ,ch and ,poh ,i can be equally guilty4 ,and so1 conscious of my own deficiency in regard to ,,tao1 ,i do not venture at my best to practise the principles of charity and duty to my neighbour1 nor at my worst to fall into the fatal error above-mentioned4 ,,chapter ,,ix4 ,,horses' ,,hoofs4 ,argument3--,superiority of the natural over the artificial--,application of this principle to government4 ,horses have hoofs to carry them over frost and snow2 hair1 to protect them from wind and cold4 ,they eat grass and drink water1 and fling up their heels over the champaign4 ,such is the real nature of horses4 ,palatial dwellings are of no use to them4 99 99 99 99 99 ,one day ,poh ,loh ,a ,chinese ,rarey1 of somewhat legendary character4 appeared1 saying1 ,i understand the management of horses4 ,so he branded them1 and clipped them1 and pared their hoofs1 and put halters on them1 tying them up by the head and shackling them by the feet1 and disposing them in stables1 with the result that two or three in every ten died4 ,then he kept them hungry and thirsty1 trotting them and galloping them1 and grooming1 and trimming1 with the misery of the tasselled bridle before and the fear of the knotted whip behind1 until more than half of them were dead4 ,the potter says1 ,i can do what ,i will with clay4 ,if ,i want it round1 ,i use compasses2 if rectangular1 a square4 ,the carpenter says1 ,i can do what ,i will with wood4 ,if ,i want it curved1 ,i use an arc2 if straight1 a line4 ,but on what grounds can we think that the natures of clay and wood desire this application of compasses and square1 of arc and line8 ,nevertheless1 every age extols ,poh ,loh for his skill in managing horses1 and potters and carpenters for their skill with clay and wood4 ,those who govern the empire make the same mistake4 ,now ,i regard government of the empire from quite a different point of view4 ,the people have certain natural instincts2--to weave and clothe themselves1 to till and feed themselves4 ,these are common to all humanity1 and all are agreed thereon4 ,such instincts are called ,heaven-sent4 ,and so in the days when natural instincts prevailed1 men moved quietly and gazed steadily4 ,at that time1 there were no roads over mountains1 nor boats1 nor bridges over water4 ,all things were produced1 each for its own proper sphere4 ,birds and beasts multiplied2 trees and shrubs grew up4 ,the former might be led by the hand2 you could climb up and peep into the raven's nest4 ,for then man dwelt with birds and beasts1 and all creation was one4 ,there were no distinctions of good and bad men4 ,being all equally without knowledge1 their virtue could not go astray4 ,being all equally without evil desires1 they were in a state of natural integrity1 the perfection of human existence4 ,but when ,sages appeared1 tripping people over charity and fettering with duty to one's neighbour1 doubt found its way into the world4 ,and then with their gushing over music and fussing over ceremony1 the empire became divided against itself4 ,music and ceremonies are important factors in the ,confucian system of government4 ,were the natural integrity of things left unharmed1 who could make sacrificial vessels8 ,were white jade left unbroken1 who could make the regalia of courts8 ,were ,tao not abandoned1 who could introduce charity and duty to one's neighbour8 ,were man's natural instincts his guide1 what need would there be for music and ceremonies8 ,were the five colours not confused1 who would practise decoration8 ,were the five notes not confused1 who would adopt the six pitch-pipes8 ,see chs4 viii and x4 ,destruction of the natural integrity of things1 in order to produce articles of various kinds1--this is the fault of the artisan4 ,annihilation of ,,tao in order to practise charity and duty to one's neighbour1--this is the error of the ,sage4 ,horses live on dry land1 eat grass and drink water4 ,when pleased1 they rub their necks together4 ,when angry1 they turn around and kick up their heels at each other4 ,thus far only do their natural dispositions carry them4 ,but bridled and bitted1 with a plate of metal on their foreheads1 they learn to cast vicious looks1 to turn the head to bite1 to resist1 to get the bit out of the mouth or the bridle into it4 ,and thus their natures become depraved1--the fault of ,poh ,loh4 99 99 99 99 99 ,in the days of ,ho ,hs ,a legendary ruler of old4 the people did nothing in particular when at rest1 and went nowhere in particular when they moved4 ,having food1 they rejoiced2 having full bellies1 they strolled about4 ,such were the capacities of the people4 ,but when the ,sages came to worry them with ceremonies and music in order to rectify the form of government1 and dangled charity and duty to one's neighbour before them in order to satisfy their hearts1--then the people began to develop a taste for knowledge and to struggle one with the other in their desire for gain4 ,this was the error of the ,sages4 ,the simplicity of style1 and general intelligibility of this chapter have raised doubts as to its genuineness4 ,but as ,lin ,hsi ,chung justly observes1 its sympathetic tone in relation to dumb animals1 stamps it1 in spite of an undue proportion of word to thought1 as beyond reach of the forger's art4 ,,chapter ,x4 ,,opening ,,trunks4 ,argument3--,all restrictions artificial1 and therefore deceptive--,only by shaking off such fetters1 and reverting to the natural1 can man hope to attain4 ,the precautions taken against thieves who open trunks1 search bags1 or ransack tills1 consist of securing with cords and fastening with bolts and locks4 ,this is what the world calls wit4 ,but a strong thief comes who carries off the till on his shoulders1 with box and bag to boot4 ,and his only fear is that the cords and locks should not be strong enough6 ,therefore1 what the world calls wit1 simply amounts to assistance given to the strong thief4 ,and ,i venture to state that nothing of that which the world calls wit1 is otherwise than serviceable to strong thieves2 and that nothing of that which the world calls wisdom is other than a protection to strong thieves4 ,how can this be shown8--,in the ,state of ,ch'i a man used to be able to see from one town to the next1 and hear the barking and crowing of its dogs and cocks4 ,so near were they4 ,this sentence has been incorporated in ch4 ,,lxxx of the ,tao-,t-,ching4 ,see ,the ,remains of ,lao ,tz1 p4 #ej4 ,the area covered by the nets of fishermen and fowlers1 and pricked by the plough1 was a square of two thousand and odd li4 ,of which three go to a mile1 roughly4 ,this statement is intended to convey an idea of prosperity4 ,and within its four boundaries not a temple or shrine was dedicated1 nor a district or hamlet governed1 but in accordance with the rules laid down by the ,sages4 ,yet one morning ,b4,c4 #dha4 ,t'ien ,ch'ng ,tz slew the ,prince of ,ch'i1 and stole his kingdom4 ,and not his kingdom only1 but the wisdom-tricks which he had got from the ,sages as well2 so that although ,t'ien ,ch'ng ,tz acquired the reputation of a thief1 he lived as comfortably as ever did either ,yao or ,shun4 ,the small ,states did not venture to blame1 nor the great ,states to punish him2 and so for twelve generations his descendants ruled over ,ch'i4 ,commentators have failed to explain away this last sentence4 ,on the strength of an obvious anachronism1 some have written off the whole chapter as a forgery2 but the general style of argument is against this view4 ,was not this stealing the ,state of ,ch'i and the wisdom-tricks of the ,sages as well in order to secure himself from the consequences of such theft8 ,this amounts to what ,i have already said1 namely that nothing of what the world esteems great wit is otherwise than serviceable to strong thieves1 and that nothing of what the world calls great wisdom is other than a protection to strong thieves4 ,let us take another example4 ,of old1 ,lung ,fng was beheaded1 ,pi ,kan was disembowelled1 ,chang ,hung was sliced to death1 ,tz ,hs was chopped to mince-meat4 ,the first two have been already mentioned in ch4 iv4 ,chang ,hung was minister to ,prince ,ling of the ,chou dynasty4 ,tz ,hs was a name of the famous ,wu ,yan1 prime minister of the ,ch'u ,state1 whose corpse is said to have been sewn up in a sack and thrown into the river near ,soochow4 ,all these four were ,sages1 but their wisdom could not preserve them from death4 ,in fact1 it rather hastened their ends4 ,an apprentice to ,robber ,ch asked him saying1 ,is there then ,,tao in thieving8 ,pray tell me of something in which there is not ,,tao1 ,ch replied4 ,there is the wisdom by which booty is located4 ,the courage to go in first1 and the heroism of coming out last4 ,there is the shrewdness of calculating success1 and justice in the equal division of the spoil4 ,there has never yet been1 a great robber who was not possessed of these five4 ,thus the doctrine of the ,sages is equally indispensable to good men and to ,ch4 ,but good men are scarce and bad men plentiful1 so that the good the ,sages do to the world is little and the evil great4 ,therefore it has been said1 ,if the lips are gone1 the teeth will be cold4 ,it was the thinness of the wine of ,lu which caused the siege of ,han ,tan4 ,the prince of ,ch'u held an assembly1 to which the princes of ,lu and ,chao brought presents of wine4 ,that of ,lu was poor stuff1 while the wine of ,chao was rich and generous4 ,because1 however1 the ,master of the ,cellar to the prince of ,ch'u failed to get a bribe of wine from the prince of ,chao1 he maliciously changed the presents2 and the prince of ,ch'u1 displeased at what he regarded as an insult1 shortly after laid siege to ,han ,tan1 the chief city of ,chao4 ,it was the appearance of ,sages which caused the appearance of great robbers4 ,drive out the ,sages and leave the robbers alone1--then only will the empire be governed4 ,as when the stream ceases the gully dries up1 and when the hill is levelled the chasm is filled2 so when ,sages are extinct1 there will be no more robbers1 but the empire will rest in peace4 ,on the other hand1 unless ,sages disappear1 neither will great robbers disappear2 nor if you double the number of ,sages wherewithal to govern the empire will you do more than double the profits of ,robber ,ch4 ,if pecks and bushels are used for measurement1 they will also be stolen4 ,there will simply be something more to steal4 ,if scales and steelyards are used for weighing1 they will also be stolen4 ,if tallies and signets are used for good faith1 they will also be stolen4 ,if charity and duty to one's neighbour are used for rectification1 they will also be stolen4 ,how is this so8--,one man steals a purse1 and is punished4 ,another steals a ,state1 and becomes a ,prince4 ,but charity and duty to one's neighbour are integral parts of princedom4 ,does he not then steal charity and duty to one's neighbour together with the wisdom of the ,sages8 ,so it is that to attempt to drive out great robbers ,who steal ,states4 is simply to help them to steal principalities1 charity1 duty to one's neighbour1 together with measures1 scales1 tallies1 and signets4 ,no reward of official regalia and uniform will dissuade1 nor dread of sharp instruments of punishment will deter such men from their course4 ,these do but double the profits of robbers like ,ch1 and make it impossible to get rid of them1--for which the ,sages are responsible4 ,therefore it has been said1 ,fishes cannot be taken away from water3 the instruments of government cannot be delegated to others4 ,these words were uttered by ,lao ,tz4 ,so say ,han ,fei ,tz and ,huai ,nan ,tz4 ,they have been incorporated in ch4 xxxvi of the ,tao-,t-,ching4 ,in the wisdom of ,sages the instruments of government are found4 ,this wisdom is not fit for enlightening the world4 ,away then with wisdom and knowledge1 and great robbers will disappear6 ,discard jade and destroy pearls1 and petty thieves will cease to exist4 ,burn tallies and break signets1 and the people will revert to their natural integrity4 ,split measures and smash scales1 and the people will not fight over quantities4 ,utterly abolish all the restrictions of ,sages1 and the people will begin to be fit for the reception of ,,tao4 ,confuse the six pitch-pipes1 break up organs and flutes1 stuff up the ears of ,shih ,k'uang1--and each man will keep his own sense of hearing to himself4 ,put an end to decoration1 disperse the five categories of colour1 glue up the eyes of ,li ,chu1--and each man will keep his own sense of sight to himself4 ,destroy arcs and lines1 fling away square and compasses1 snap off the fingers of ,kung ,ch'ui1-- ,a famous artisan who could draw an exact circle with his unaided hand4 and each man will use his own natural skill4 ,wherefore the saying1 ,great skill is as clumsiness4 ,extremes meet4 ,these words are attributed to ,lao ,tz by ,huai ,nan ,tz1 and are incorporated in ch4 xlv of the ,tao-,t-,ching4 ,restrain the actions of ,tsng and ,shih1 stop the mouths of ,yang and ,mih1 get rid of charity and duty to one's neighbour1--and the virtue of the people will become one with ,god4 ,if each man keeps to himself his own sense of sight1 the world will escape confusion4 ,if each man keeps to himself his own sense of hearing1 the world will escape entanglements4 ,if each man keeps his knowledge to himself1 the world will escape doubt4 ,if each man keeps his own virtue to himself1 the world will avoid deviation from the true path4 ,tsng1 ,shih1 ,yang1 ,mih1 ,shih ,k'uang1 ,kung ,ch'ui1 and ,li ,chu1 all set up their virtue outside themselves and involve the world in such angry discussions that nothing definite is accomplished4 ,have you never heard of the ,golden ,age1-- ,this question must be addressed to the reader4 the days of ,yung ,ch'ng1 ,ta ,t'ing1 ,poh ,huang1 ,chung ,yang1 ,li ,lu1 ,li ,hs1 ,hsien ,yan1 ,h ,hs1 ,tsun ,lu1 ,chu ,yung1 ,fu ,hsi1 and ,shn ,nung8 ,ancient rulers1 several of whom have already been mentioned4 ,then the people used knotted cords4 ,as a means of intercommunication4 ,the details of the system have not1 however1 come down to us4 ,they were contented with what food and raiment they could get4 ,they lived simple and peaceful lives4 ,neighbouring districts were within sight1 and the cocks and dogs of one could be heard in the other1 yet the people grew old and died without ever interchanging visits4 ,in those days1 government was indeed perfect4 ,but nowadays any one can excite the people by saying1 ,in such and such a place there is a ,sage4 ,immediately they put together a few provisions and hurry off1 neglecting their parents at home and their master's business abroad1 filing in unbroken line through territories of ,princes1 with a string of carts and carriages a thousand li in length4 ,such is the evil effect of an exaggerated desire for knowledge among our rulers4 ,and if rulers aim at knowledge and neglect ,,tao1 the empire will be overwhelmed in confusion4 ,how can it be shown that this is so8--,bows and cross-bows and hand-nets and harpoon-arrows1 involve much knowledge in their use2 but they carry confusion among the birds of the air4 ,hooks and bait and nets and traps1 involve much knowledge in their use2 but they carry confusion among the fishes of the deep4 ,fences and nets and snares1 involve much knowledge in their use2 but they carry confusion among the beasts of the field4 ,in the same way the sophistical fallacies of the hard and white and the like and the unlike of schoolmen involve much knowledge of argument2 but they overwhelm the world in doubt4 ,therefore it is that whenever there is great confusion1 love of knowledge is ever at the bottom of it4 ,for all men strive to grasp what they do not know1 while none strive to grasp what they already know2 and all strive to discredit what they do not excel in1 while none strive to discredit what they do excel in4 ,the result is overwhelming confusion4 ,thus1 above1 the splendour of the heavenly bodies is dimmed2 below1 the energy of land and water is disturbed2 while midway the influence of the four seasons is destroyed4 ,there is not one tiny creature which moves on earth or flies in air but becomes other than by nature it should be4 ,so overwhelming is the confusion which desire for knowledge has brought upon the world ever since the time of the ,three ,dynasties downwards6 ,the simple and the guileless have been set aside2 the specious and the false have been exalted4 ,tranquil inaction has given place to a love of disputation2 and by disputation has confusion come upon the world4 ,,chapter ,,xi4 ,,on ,,letting ,,alone4 ,argument3--,the natural conditions of our existence require no artificial aids--,the evils of government--,failure of coercion--,,tao the refuge--,inaction the secret--,the action of ,inaction--,illustrations4 ,there has been such a thing as letting mankind alone2 there has never been such a thing as governing mankind4 ,with success4 ,letting alone springs from fear lest men's natural dispositions be perverted and their virtue laid aside4 ,but if their natural dispositions be not perverted nor their virtue laid aside1 what room is there left for government8 ,of old1 when ,yao governed the empire1 he caused happiness to prevail to excess in man's nature2 and consequently the people were not satisfied4 ,when ,chieh ,see p4 #dj4 governed the empire he caused sorrow to prevail to excess in man's nature2 and consequently the people were not contented4 ,dissatisfaction and discontent are subversive of virtue2 and without virtue there is no such thing for an empire as stability4 ,virtue1 here in its ordinary sense4 ,when man rejoices greatly he gravitates towards the positive pole4 ,when he sorrows deeply he gravitates towards the negative pole4 ,these poles are the male and female principles already alluded to on p4 #hb4 ,originally developed from the ,great ,monad1 they became the progenitors of all creation4 ,if the equilibrium of positive and negative ,in nature4 is disturbed1 the four seasons are interrupted1 the balance of heat and cold is destroyed1 and man himself suffers physically thereby4 ,because men are made to rejoice and to sorrow and to displace their centre of gravity1 they lose their steadiness1 and are unsuccessful in thought and action4 ,and thus it is that the idea of surpassing others first came into the world1 followed by the appearance of such men as ,robber ,ch1 ,tsng1 and ,shih1 the result being that the whole world could not furnish enough rewards for the good nor distribute punishments enough for the evil among mankind4 ,and as this great world is not equal to the demand for rewards and punishments2 and as1 ever since the time of the ,three ,dynasties ,the legendary emperors ,fu ,hsi1 ,shn ,nung1 and ,huang ,ti1 or the ,yellow ,emperor1 already mentioned4 downwards1 men have done nothing but struggle over rewards and punishments1--what possible leisure can they have had for adapting themselves to the natural conditions of their existence8 ,besides1 over-refinement of vision leads to debauchery in colour2 over-refinement of hearing leads to debauchery in sound2 over-refinement of charity leads to confusion in virtue2 ,here again the manifestation of ,,tao4 ,see p4 #de4 over-refinement of duty towards one's neighbour leads to perversion of principle2 ,the eternal principles which are of ,,tao and not of man4 over-refinement of ceremonial leads to divergence from the true object2 over-refinement of music leads to lewdness of thought2 over-refinement of wisdom leads to an extension of mechanical art2 and over-refinement of shrewdness leads to an extension of vice4 ,as shown in the preceding chapter4 ,if people adapt themselves to the natural conditions of existence1 the above eight ,vision1 hearing1 charity1 duty to one's neighbour1 ceremonial1 music1 wisdom1 and shrewdness4 may be or may not be2 it matters not4 ,but if people do not adapt themselves to the natural conditions of existence1 then these eight become hindrances and spoilers1 and throw the world into confusion4 ,in spite of this1 the world reverences and cherishes them1 thereby greatly increasing the sum of human error4 ,and not as a passing fashion1 but with admonitions in words1 with humility in prostrations1 and with the stimulus of music and song4 ,what then is left for me8 ,therefore1 for the perfect man who is unavoidably summoned to power over his fellows1 there is naught like ,inaction4 ,it is not according to the spirit of ,,tao that a man should shirk his mortal responsibilities4 ,on the contrary1 ,,tao teaches him how to meet them4 ,by means of inaction he will be able to adapt himself to the natural conditions of existence4 ,and so it is that he who respects the ,state as his own body is fit to support it1 and he who loves the ,state as his own body1 is fit to govern it4 ,this last sentence is attributed by ,huai ,nan ,tz to ,lao ,tz1 and has been incorporated in the ,tao-,t-,ching1 ch4 xiii4 ,it is curious that ,chuang ,tz should say nothing about its authorship1 and perhaps even more curious that ,kuo ,hsiang1 his editor and commentator of the fourth century ,a4,d41 should say nothing either about the claims of ,lao ,tz or the ,tao-,t-,ching4 ,and if ,i can refrain from injuring my internal economy1 and from taxing my powers of sight and hearing1 sitting like a corpse while my dragon-power is manifested around1 in profound silence while my thunder-voice resounds1 the powers of heaven responding to every phase of my will1 as under the yielding influence of inaction all things are brought to maturity and thrive1--what leisure then have ,i to set about governing the world8 ,some of this passage is repeated in ch4 xiv4 ,ts'ui ,ch ,a casual personage4 asked ,lao ,tz1 saying1 ,if the empire is not to be governed1 how are men's hearts to be kept in order8 ,be careful1 replied ,lao ,tz1 not to interfere with the natural goodness of the heart of man4 ,man's heart may be forced down or stirred up4 ,in each case the issue is fatal4 ,by gentleness1 the hardest heart may be softened4 ,but try to cut and polish it1--'twill glow like fire or freeze like ice4 ,in the twinkling of an eye it will pass beyond the limits of the ,four ,seas4 ,in repose1 profoundly still2 in motion1 far away in the sky4 ,no bolt can bar1 no bond can bind1--such is the human heart4 ,of old1 the ,yellow ,emperor first caused charity and duty to one's neighbour to interfere with the natural goodness of the heart of man4 ,in consequence of which1 ,yao and ,shun wore the hair off their legs in endeavouring to feed their people4 ,they disturbed their internal economy in order to find room for charity and duty to one's neighbour4 ,they exhausted their energies in framing laws and statutes4 ,still they did not succeed4 ,thereupon1 ,yao confined ,huan ,tou on ,mount ,tsung2 drove the chief of ,san-miao and his people into ,san-wei1 and kept them there2 and banished the ,minister of ,works to ,yu ,island4 ,these words are quoted 7with variants7 from the ,shu ,ching or ,canon of ,history4 ,they refer to individuals who had misconducted themselves in carrying out the new rgime4 ,but they were not equal to their task1 and through the times of the ,three ,princes ,the ,great ,y1 ,t'ang1 and ,wn ,wang1 founder of the ,chou dynasty4 the empire was in a state of great unrest4 ,among the bad men were ,chieh and ,ch2 among the good were ,tsng and ,shih4 ,by and by1 the ,confucianists and the ,mihists arose2 and then came exultation and anger of rivals1 fraud between the simple and the cunning1 recrimination between the virtuous and the evil1 slander between the honest and the dishonest1--until decadence set in1 men fell away from their original virtue1 their natures became corrupt1 and there was a general rush for knowledge4 ,the next thing was to coerce by all kinds of physical torture1 thus bringing utter confusion into the empire1 the blame for which rests upon those who would interfere with the natural goodness of the heart of man4 ,in consequence1 virtuous men sought refuge in mountain caves1 while rulers of ,states sat trembling in their ancestral halls4 ,then1 when dead men lay about pillowed on each others' corpses1 when cangued prisoners and condemned criminals jostled each other in crowds1--then the ,confucianists and the ,mihists1 in the midst of gyves and fetters1 stood forth to preach6 ,salvation from the ills of which they and their systems had been the cause4 ,alas1 they know not shame1 nor what it is to blush6 ,until ,i can say that the wisdom of ,sages is not a fastener of cangues1 and that charity and duty to one's neighbour are not bolts for gyves1 how should ,i know that ,tsng and ,shih are not the forerunners ,lit4 sounding arrows1 used by bandits as a signal for beginning the attack4 of ,chieh and ,ch8 ,the meaning intended is that good cannot exist without its correlative evil4 ,therefore ,i said1 ',abandon wisdom and discard knowledge1 and the empire will be at peace4' ,these words have been incorporated in ch4 xix of the ,tao-,t-,ching4 ,the present rendering somewhat modifies the view ,i expressed on p4 #af of ,the ,remains of ,lao ,tz4 ,the ,yellow ,emperor sat on the throne for nineteen years1 and his laws obtained all over the empire4 ,hearing that ,kuang ,ch'ng ,tz ,said by some commentators to be another name for ,lao ,tz1 but if so1 then it must have been ,lao ,tz as he existed1 an incarnation of ,,tao1 before his appearance in the ,confucian age4 was living on ,mount ,k'ung-t'ung1 he went thither to see him1 and said1 ,i am told1 ,sir1 that you are in possession of perfect ,,tao4 ,may ,i ask in what perfect ,,tao consists8 ,i desire to avail myself of the good influence of heaven and earth in order to secure harvests and feed my people4 ,i should also like to control the ,two ,powers of nature ,the ,yin and the ,yang4 ,see pp4 #hb1 #abj4 in order to the protection of all living things4 ,how can ,i accomplish this8 ,what you desire to avail yourself of1 replied ,kuang ,ch'ng ,tz1 is the primordial integrity of matter4 ,what you wish to control are the disintegrators thereof4 ,ever since the empire has been governed by you1 the clouds have rained without waiting to thicken1 the foliage of trees has fallen without waiting to grow yellow1 the brightness of the sun and moon has paled1 and the voice of the flatterer is heard on every side4 ,how then speak of perfect ,,tao8 ,the ,yellow ,emperor withdrew4 ,he resigned the ,throne4 ,he built himself a solitary hut4 ,he lay upon straw4 ,for three months he remained in seclusion1 and then went again to see ,kuang ,ch'ng ,tz4 ,the latter was lying down with his face to the south4 ,the ,yellow ,emperor approached after the manner of an inferior1 upon his knees4 ,prostrating himself upon the ground he said1 ,i am told1 ,sir1 that you are in possession of perfect ,,tao4 ,may ,i ask how my self may be preserved so as to last8 ,kuang ,ch'ng ,tz jumped up with a start4 ,a good question indeed6 cried he4 ,come1 and ,i will speak to you of perfect ,,tao4 ,the essence of perfect ,,tao is profoundly mysterious2 its extent is lost in obscurity4 ,see nothing2 hear nothing2 let your soul be wrapped in quiet2 and your body will begin to take proper form4 ,let there be absolute repose and absolute purity2 do not weary your body nor disturb your vitality1--and you will live for ever4 ,for if the eye sees nothing1 and the ear hears nothing1 and the mind ,lit4 the heart4 thinks nothing1 the soul will preserve the body1 and the body will live for ever4 ,not in the grosser worldly sense1 but as a sublimated unit in eternity4 ,cherish that which is within you1 and shut off that which is without2 for much knowledge is a curse4 ,then ,i will place you upon that abode of ,great ,light which is the source of the positive ,power1 and escort you through the gate of ,profound ,mystery which is the source of the negative ,power4 ,these ,powers are the controllers of heaven and earth1 and each contains the other4 ,knowledge thereof is knowledge of the great mystery of human existence4 ,cherish and preserve your own self1 ,in accordance with the above4 and all the rest will prosper of itself4 ,the welfare of the people1 the success of their harvests1 etc4 ,i preserve the original ,,one1 while resting in harmony with externals4 ,it is because ,i have thus cared for my self now for twelve hundred years that my body has not decayed4 ,the ,yellow ,emperor prostrated himself and said1 ,kuang ,ch'ng ,tz is surely ,god4444 ,whereupon the latter continued1 ,come1 ,i will tell you4 ,that self is eternal2 yet all men think it mortal4 ,that self is infinite2 yet all men think it finite4 ,those who possess ,,tao are princes in this life and rulers in the hereafter4 ,those who do not possess ,,tao1 behold the light of day in this life and become clods of earth in the hereafter4 ,nowadays1 all living things spring from the dust and to the dust return4 ,but ,i will lead you through the portals of ,eternity into the domain of ,infinity4 ,my light is the light of sun and moon4 ,my life is the life of heaven and earth4 ,i know not who comes nor who goes4 ,men may all die1 but ,i endure for ever4 ,a mighty drama1 enacted on the theatre of ,infinitude1 with suns for lamps1 and ,eternity as a background2 whose author is ,god1 and whose purport and thousandfold moral lead us up to the 'dark with excess of light' of the throne of ,god4--,carlyle4 ,the ,spirit of the ,clouds when passing eastwards through the expanse of ,air ,the term here used has also been explained to mean some supernatural kind of tree1 over which we may imagine the ,cloud-,spirit to be passing4 happened to fall in with the ,vital ,principle4 ,the latter was slapping his ribs and hopping about2 whereupon the ,spirit of the ,clouds said1 ,who are you1 old man1 and what are you doing here8 ,strolling6 replied the ,vital ,principle1 without stopping4 ,activities ceaseless in their imperceptible operation4 ,i want to know something1 continued the ,spirit of the ,clouds4 ,ah6 uttered the ,vital ,principle1 in a tone of disapprobation4 ,the relationship of heaven and earth is out of harmony1 said the ,spirit of the ,clouds2 the six influences do not combine1 ,the positive and negative principles1 wind1 rain1 darkness1 and light4 and the four seasons are no longer regular4 ,i desire to blend the six influences so as to nourish all living beings4 ,what am ,i to do8 ,i do not know6 cried the ,vital ,principle1 shaking his head1 while still slapping his ribs and hopping about2 ,i do not know6 ,so the ,spirit of the ,clouds did not press his question2 but three years later1 when passing eastwards through the ,yu-sung territory1 he again fell in with the ,vital ,principle4 ,the former was overjoyed1 and hurrying up1 said1 ,has your ,holiness forgotten me8 ,he then prostrated himself1 and desired to be allowed to interrogate the ,vital ,principle2 but the latter said1 ,i wander on without knowing what ,i want4 ,i roam about without knowing where ,i am going4 ,i stroll in this ecstatic manner1 simply awaiting events4 ,what should ,i know8 ,i too roam about1 answered the ,spirit of the ,clouds2 but the people depend upon my movements4 ,i am thus unavoidably summoned to power2 and under these circumstances ,i would gladly receive some advice4 ,that the scheme of empire is in confusion1 said the ,vital ,principle1 that the conditions of life are violated1 that the will of ,god does not triumph1 that the beasts of the field are disorganised1 that the birds of the air cry at night1 that blight reaches the trees and herbs1 that destruction spreads among creeping things1--this1 alas6 is the fault of government4 ,true1 replied the ,spirit of the ,clouds1 but what am ,i to do8 ,it is here1 cried the ,vital ,principle1 that the poison lurks6 ,go back6 ,to the root1 to that natural state in which by inaction all things are accomplished4 ,it is not often1 urged the ,spirit of the ,clouds1 that ,i meet with your ,holiness4 ,i would gladly receive some advice4 ,feed then your people1 said the ,vital ,principle1 with your heart4 ,by the influence of your own perfection4 ,rest in inaction1 and the world will be good of itself4 ,cast your slough4 ,spit forth intelligence4 ,ignore all differences4 ,become one with the infinite4 ,release your mind4 ,free your soul4 ,be vacuous4 ,be ,nothing6 ,let all things revert to their original constitution4 ,if they do this1 without knowledge1 the result will be a simple purity which they will never lose2 but knowledge will bring with it a divergence therefrom4 ,seek not the names nor the relations of things1 and all things will flourish of themselves4 ,knowledge is the knowing that we cannot know4 ,emerson4 ,your ,holiness1 said the ,spirit of the ,clouds1 as he prostrated himself and took leave1 has informed me with power and filled me with mysteries4 ,what ,i had long sought1 ,i have now found4 99 99 99 99 99 ,the men of this world all rejoice in others being like themselves1 and object to others not being like themselves4 ,the man1 and still more the woman1 who can be accused either of doing 'what nobody does1' or of not doing 'what everybody does1' is the subject of as much depreciatory remark as if he or she had committed some grave moral delinquency4 ,mill's ,essay on ,liberty1 ch4 iii4 ,those who make friends with their likes and do not make friends with their unlikes1 are influenced by a desire to differentiate themselves from others4 ,but those who are thus influenced by a desire to differentiate themselves from others1--how will they find it possible to do so8 ,as all have similar ambitions1 they will only be on the same footing as the rest4 ,to subordinate oneself to the majority in order to gratify personal ambition1 is not so good as to let that majority look each one after his own affairs4 ,those who desire to govern kingdoms1 clutch at the advantages of the ,three ,princes without seeing the troubles involved4 ,in fact1 they trust to luck4 ,but in thus trusting to luck not to destroy the kingdom1 their chances of preserving it do not amount to one in ten thousand1 while their chances of destroying it are ten thousand to nothing and even more4 ,such1 alas6 is the ignorance of rulers4 ,the above somewhat unsatisfactory paragraph condemns those who strive to distinguish themselves from1 and set themselves up as governors of1 their fellow-men4 ,for1 given territory1 there is the great thing--,man4 ,given man1 he must not be managed as if he were a mere thing2 though by not managing him at all he may actually be managed as if he were a mere thing4 ,and for those who understand that the management of man as if he were a mere thing is not the way to manage him1 the issue is not confined to mere government of the empire4 ,such men may wander at will between the six limits of space or travel over the continent of earth1 unrestrained in coming and in going4 ,this is to be distinguished from one's fellows1 and this distinction is the highest attainable by man4 ,the doctrine of the perfect man is to him as shadow to form1 as echo to sound4 ,ask and it responds1 fulfilling its mission as the help-mate of humanity4 ,noiseless in repose1 objectless in motion1 it guides you to the goal1 free to come and free to go for ever without end4 ,alone in its exits and its entrances1 it rivals the eternity of the sun4 ,as for his body1 that is in accordance with the usual standard4 ,being in accordance with the usual standard it is not distinguished in any way4 ,but if not distinguished in any way1 what becomes of the distinction by which he is distinguished8 ,those who see what is to be seen1--of such were the perfect men of old4 ,those who see what is not to be seen1--they are the chosen of the universe4 ,spiritual sight carries them beyond the horizon where natural vision stops short4 ,low in the scale1 but still to be allowed for1--matter4 ,humble1 but still to be followed1-- ,rather than guided4 mankind4 ,of others1 but still to be attended to1--affairs4 ,harsh1 but still necessary to be set forth1--the law4 ,far off1 but still claiming our presence1--duty to one's neighbour4 ,near1 but still claiming extension1--charity4 ,of sparing use1 but still to be of bounteous store1--ceremony4 ,of middle course1 but still to be of lofty scope1--virtue4 ,one1 but not to be without modification1--,,tao4 ,spiritual1 yet not to be devoid of action1--,,god4 ,in inaction there is action4 ,therefore the true ,sage looks up to ,god1 but does not offer to aid4 ,he perfects his virtue1 but does not involve himself4 ,he guides himself by ,tao1 but makes no plans4 ,he identifies himself with charity1 but does not rely on it4 ,he extends to duty towards his neighbour1 but does not store it up4 ,he responds to ceremony1 without tabooing it4 ,although really recognising only the ceremony of the heart which requires no outward sign4 ,he undertakes affairs without declining them4 ,he metes out law without confusion4 ,he relies on his fellow-men and does not make light of them4 ,he accommodates himself to matter and does not ignore it4 ,thus the action of the ,sage is after all inaction4 ,while there should be no action1 there should be also no inaction4 ,of a positive1 premeditated character4 ,he who is not divinely enlightened will not be sublimely pure4 ,he who has not clear apprehension of ,,tao will find this beyond his reach4 ,and he who is not enlightened by ,,tao1--alas indeed for him6 ,what then is ,,tao8--,there is the ,,tao of ,god1 and the ,,tao of man4 ,inaction and compliance make the ,,tao of ,god3 action and entanglement the ,,tao of man4 ,the ,,tao of ,god is fundamental3 the ,,tao of man is accidental4 ,the distance which separates them is great4 ,let us all take heed thereto6 ,,chapter ,,xii4 ,,the ,,universe4 ,argument3--,the preminence of ,,tao--,all things informed thereby--,the true ,sage illumined thereby--,his attributes--,his perfection--,man's senses his bane--,illustrations4 ,vast as is the universe1 its phenomena are regular4 ,countless though its contents1 the laws which govern these are uniform4 ,many though its inhabitants1 that which dominates them is sovereignty4 ,sovereignty begins in virtue and ends in ,god4 ,therefore it is called divine4 ,the term here used has been elsewhere rendered infinite4 ,of old1 the empire was under the sovereignty of inaction4 ,there was the virtue of ,god1--nothing more4 ,meaning1 of course1 ,,tao4 ,in other words1 all things existed under their own natural conditions4 ,words being in accordance with ,,tao1 the sovereignty of the empire was correct4 ,delimitations being in accordance with ,,tao1 the duties of prince and subject were clear4 ,abilities being in accordance with ,,tao1 the officials of the empire governed4 ,the point of view being always in accordance with ,,tao1 all things responded thereto4 ,under the reign of inaction1 the natural prevailed over the artificial4 7#a7 ,the sovereign could utter no cruel mandate4 7#b7 ,sovereign and subject each played his allotted part4 7#c7 ,the right men were in the right place4 7#d7 ,all things were as they were1 and not as man would have them4 ,thus1 virtue was the connecting link between ,god and man1 while ,,tao spread throughout all creation4 ,men were controlled by outward circumstances1 applying their in-born skill to the development of civilised life4 ,this skill was bound up with the circumstances of life1 and these with duty1 and duty with virtue1 and virtue with ,,tao1 and ,,tao with ,god4 ,therefore it has been said1 ,as for those who nourished the empire of old1 having no desires for themselves1 the empire was not in want4 ,they did nothing1 and all things proceeded on their course4 ,they preserved a dignified repose1 and the people rested in peace4 ,we are not told who said these words4 ,they are not in the ,tao-,t-,ching2 and yet if ,lao ,tz did not utter them1 it is difficult to say who did4 ,the ,record says1 ,by converging to ,,one1 all things may be accomplished4 ,by the virtue which is without intention1 even the supernatural may be subdued4 ,how much more man8 ,kuo ,hsiang says the ,record was the name of a work ascribed to ,lao ,tz4 ,the ,master said1 ,,tao covers and supports all things1--so vast is its extent4 ,each man should prepare his heart accordingly4 ,this ,master has been identified with both ,chuang ,tz and ,lao ,tz4 ,to act by means of inaction is ,god4 ,to speak by means of inaction is ,virtue4 ,to love men and care for things is ,charity4 ,to recognise the unlike as the like is breadth of view4 ,to make no distinctions is liberal4 ,to possess variety is wealth4 ,and so1 to hold fast to virtue is strength4 ,to complete virtue is establishment4 ,to follow ,,tao is to be prepared4 ,and not to run counter to the natural bias of things is to be perfect4 ,he who fully realises these ten points1 by storing them within enlarges his heart1 and with this enlargement brings all creation to himself4 ,such a man will bury gold on the hillside and cast pearls into the sea4 ,he will not struggle for wealth1 nor strive for fame4 ,he will not rejoice at old age1 nor grieve over early death4 ,he will find no pleasure in success1 no chagrin in failure4 ,he will not account a throne as his own private gain1 nor the empire of the world as glory personal to himself4 ,his glory is to know that all things are ,,one1 and that life and death are but phases of the same existence6 ,let man learn that he is here1 not to work1 but to be worked upon2 and that1 though abyss open under abyss1 and opinion displace opinion1 all are at last contained in the ,eternal ,cause4 ,emerson4 ,the ,master said1 ,how profound in its repose1 how infinite in its purity1 is ,,tao6 ,if metal and stone were without ,,tao1 they would not be capable of emitting sound4 ,and just as they possess the property of sound but will not emit sound unless struck1 so surely is the same principle applicable to all creation4 ,meaning that all creation is responsive to proper influences1 in accordance with ,,tao1 if we only knew where to seek them4 ,the man of complete virtue remains blankly passive as regards what goes on around him4 ,he is as originally by nature1 and his knowledge extends to the supernatural4 ,thus1 his virtue expands his heart1 which goes forth to all who come to take refuge therein4 ,his heart does not initiate the movement1 but simply responds to an influence brought to bear4 ,without ,,tao1 form cannot be endued with life4 ,without virtue1 life cannot be endued with intelligence4 ,to preserve one's form1 live out one's life1 establish one's virtue1 and realise ,,tao1--is not this complete virtue8 ,issuing forth spontaneously1 moving without premeditation1 all things following in his wake1--such is the man of complete virtue6 ,he can see where all is dark4 ,he can hear where all is still4 ,in the darkness he alone can see light4 ,in the stillness he alone can detect harmony4 ,he can sink to the lowest depths of materialism4 ,to the highest heights of spirituality he can soar4 ,this because he stands in due relation to all things4 ,though a mere abstraction1 he can minister to their wants1 and ever and anon receive them into rest1--the great1 the small1 the long1 the short1 for ever without end4 ,he is1 as it were1 a law of compensation to all things4 ,the ,yellow ,emperor travelled to the north of the ,red ,lake and ascended the ,k'un-lun ,mountains4 ,returning south he lost his magic pearl4 ,his spiritual part1 his soul4 ,he employed ,intelligence to find it1 but without success4 ,he employed ,sight to find it1 but without success4 ,he employed ,speech ,also explained as ,strength4 to find it1 but without success4 ,finally1 he employed ,nothing1 and ,nothing got it4 ,he did not employ ,nothing to find it4 ,he only employed ,nothing4 ,strange indeed1 quoth the ,emperor1 that ,nothing should have been able to get it6 ,knowledge1 sight1 and speech1 tend to obscure rather than illuminate the spiritual nature of man4 ,only in a state of negation can true spirituality be found4 ,yao's tutor was ,hs ,yu4 ,the latter's tutor was ,yeh ,ch'eh1 and ,yeh ,ch'eh's tutor was ,wang ,i1 whose tutor was ,pei ,i4 ,yao enquired of ,hs ,yu1 saying1 ,would ,yeh ,ch'eh do to be emperor8 ,i am going to get ,wang ,i to ask him4 ,alas6 cried ,hs ,yu1 that would be bad indeed for the empire4 ,yeh ,ch'eh is a clever and capable man4 ,he is by nature better than most men1 but he seeks by means of the human to reach the divine4 ,he strives to do no wrong2 but he is ignorant of the source from which wrong springs4 ,emperor forsooth6 ,he avails himself of the artificial and neglects the natural4 ,he lacks unity in himself4 ,he worships intelligence and is always in a state of ferment4 ,he is a slave to circumstances and to things4 ,wherever he looks1 his surroundings respond4 ,he himself responds to his surroundings4 ,he is not yet an abstraction1 informed by ,,tao4 ,he is always undergoing modifications and is wanting in fixity4 ,how should such a one be fit for emperor8 ,still every clan has its elder4 ,he may be leader of a clan1 but not a leader of leaders4 ,a captain who has been successful in suppressing rebellion1 as minister is a bane1 as sovereign1 a thief4 ,yao went to visit ,hua4 ,the border-warden of ,hua said ,ha6 a ,sage4 ,my best respects to you1 ,sir4 ,i wish you a long life4 ,don't6 replied ,yao4 ,i wish you plenty of money1 continued the border-warden4 ,don't6 replied ,yao4 ,and many sons1 added he4 ,don't6 replied ,yao4 ,long life1 plenty of money1 and many sons1 cried the warden1 these are what all men desire4 ,how is it you alone do not want them8 ,many sons1 answered ,yao1 are many anxieties4 ,plenty of money means plenty of trouble4 ,long life involves much that is not pleasant to put up with4 ,these three gifts do not advance virtue2 therefore ,i declined them4 ,at first ,i took you for a ,sage1 said the warden1 but now ,i find you are a mere man4 ,god1 in sending man into the world1 gives to each his proper function4 ,if you have many sons and give to each his proper function1 what cause have you for anxiety8 ,and similarly1 if you have wealth and allow others to share it1 what troubles will you have8 ,the true ,sage dwells like the quail ,at random4 and feeds like a fledgeling4 ,which is dependent on its parents4 ,he travels like the bird1 leaving no trace behind4 ,if there be ,,tao in the empire1 he and all things are in harmony4 ,if there be not ,,tao1 he cultivates virtue in retirement4 ,after a thousand years of this weary world1 he mounts aloft1 and riding upon the white clouds passes into the kingdom of ,god1 whither the three evils do not reach1 and where he rests secure in eternity4 ,what is there to put up with in that8 ,thereupon the border-warden went off1 and ,yao followed him2 saying1 ,may ,i ask----1 to which the warden only replied ,begone6 ,the style of the above episode varies enough from ,chuang ,tz's standard to make its authorship doubtful4 99 99 99 99 99 ,when ,yao was ,emperor1 ,poh ,ch'ng ,tz ,kao ,lao ,tz under a previous incarnation4 ,see the ,kuang ,ch'ng ,tz of p4 #abe4 was one of his vassals4 ,but when ,yao handed over the empire to ,shun1 and ,shun to the ,great ,y1 ,poh ,ch'ng ,tz ,kao resigned his fief and betook himself to agriculture4 ,the ,great ,y going to visit him1 found him working in the fields2 whereupon he approached humbly1 saying1 ,when ,yao was emperor1 you1 ,sir1 were a vassal2 but when ,yao handed over the empire to ,shun1 and ,shun to me1 you resigned your fief and betook yourself to agriculture4 ,may ,i enquire the reason of this8 ,when ,yao ruled the empire1 said ,tz ,kao1 the people exerted themselves without reward and behaved themselves without punishment4 ,but now you reward and punish them1 and yet they are not good4 ,from this point virtue will decline1 the reign of force will begin1 and the troubles of after ages will date their rise4 ,away with you6 ,do not interrupt my work4 ,and he quietly went on ploughing as before4 ,the above episode is unmistakably spurious4 ,at the beginning of the beginning1 even ,nothing did not exist4 ,then came the period of the ,nameless4 ,the ,nameless1 says the ,tao-,t-,ching1 ch4 i1 was the beginning of heaven and earth4 ,see also ch4 ii1 ante4 ,when ,,one came into existence1 there was ,,one1 but it was formless4 ,when things got that by which they came into existence1 it was called their virtue4 ,sc4 that1 by virtue of which they are what they are4 ,see p4 #de4 ,that which was formless1 but divided1 ,i4e4 allotted4 though without interstice1 ,unbroken in continuity4 was called destiny4 ,then came the movement which gave life1 and things produced in accordance with the principles of life had what is called form4 ,when form encloses the spiritual part1 each with its own characteristics1 that is its nature4 ,by cultivating this nature1 we are carried back to virtue2 and if this is perfected1 we become as all things were in the beginning4 ,we become unconditioned1 and the unconditioned is great4 ,as birds join their beaks in chirping1 ,unconsciously4 and beaks to chirp must be joined1--to be thus joined with the universe without being more conscious of it than an idiot1 this is divine virtue1 this is accordance with the eternal fitness of things4 99 99 99 99 99 ,confucius asked ,lao ,tz1 saying1 ,there are persons who cultivate ,,tao according to fixed rules of possible and impossible1 fit and unfit1 just as the schoolmen speak of separating hardness from whiteness as though these could be hung up on different pegs4 ,see p4 #bb4 ,could such persons be termed sages8 ,that1 replied ,lao ,tz1 is but the skill of the handicraftsman1 wearing out body and soul alike4 ,the powers of the hunting-dog involve it in trouble2 ,it is kept by man instead of being free4 the cleverness of the monkey brings it down from the mountain4 ,into the hands of man4 ,ch'iu1 what ,i mean you cannot understand1 neither can you put it into words4 ,ch'iu was the personal name of ,confucius4 ,it is never uttered by the ,confucianist1 the term a certain one being usually substituted4 ,neither is it ever written down1 except with the omission of some stroke1 by which its form is changed4 ,those who have a head and feet1 but no mind nor ears1 are many4 ,those who have a body without a body or appearance of one1 and yet there they are1--are none4 ,movement and rest1 life and death1 rise and fall1 are not at the beck and call of man4 ,cultivation of self is in his own hands4 ,to be unconscious of objective existences and of ,god1 this is to be unconscious of one's own personality4 ,and he who is unconscious of his own personality1 combines in himself the human and the divine4 99 99 99 99 99 ,chiang ,l ,mien went to see ,chi ,ch'1 ,two obscure personages4 and said1 ,the ,prince of ,lu begged me to instruct him1 but ,i declined4 ,however1 he would take no refusal1 so ,i was obliged to do so4 ,i don't know if ,i was correct in my doctrine or not4 ,please note what ,i said4 ,i told him to be decorous and thrifty2 to advance the public-spirited and loyal1 and to have no partialities4 ,then1 ,i said1 no one would venture to oppose him4 ,chi ,ch' sniggered and said1 ,your remarks on the virtues of ,princes may be compared with the mantis stretching out its feelers and trying to stop a carriage1--not likely to effect the object proposed4 ,see ch4 iv1 where the same figure is used4 ,besides1 he would be placing himself in the position of a man who builds a lofty tower and makes a display of his valuables where all his neighbours will come and gaze at them4 ,attracting people by means not in accordance with ,,tao4 ,alas6 ,i fear ,i am but a fool1 replied ,chiang ,l ,mien4 ,nevertheless1 ,i should be glad to be instructed by you in the proper course to pursue4 ,the government of the perfect ,sage1 explained ,chi ,ch'1 consists in influencing the hearts of the people so as to cause them to complete their education1 to reform their manners1 to subdue the rebel mind1 and to exert themselves one and all for the common good4 ,this influence operates in accordance with the natural disposition of the people1 who are thus unconscious of its operation4 ,he who can so act has no need to humble himself before the teachings of ,yao and ,shun4 ,he makes the desires of the people coincident with virtue1 and their hearts rest therein4 ,when ,tz ,kung ,see ch4 vi4 went south to the ,ch'u ,state on his way back to the ,chin ,state1 he passed through ,han-yin4 ,there he saw an old man engaged in making a ditch to connect his vegetable garden with a well4 ,he had a pitcher in his hand1 with which he was bringing up water and pouring it into the ditch1--great labour with very little result4 ,if you had a machine here1 cried ,tz ,kung1 in a day you could irrigate a hundred times your present area4 ,the labour required is trifling as compared with the work done4 ,would you not like to have one8 ,what is it8 asked the gardener4 ,it is a contrivance made of wood1 replied ,tz ,kung1 heavy behind and light in front4 ,it draws up water as you do with your hands1 but in a constantly overflowing stream4 ,it is called a well-sweep4 ,still used all over ,china4 ,thereupon the gardener flushed up and said1 ,i have heard from my teacher that those who have cunning implements are cunning in their dealings1 and that those who are cunning in their dealings have cunning in their hearts1 and that those who have cunning in their hearts cannot be pure and incorrupt1 and that those who are not pure and incorrupt are restless in spirit1 and that those who are restless in spirit are not fit vehicles for ,,tao4 ,it is not that ,i do not know of these things4 ,i should be ashamed to use them4 ,at this ,tz ,kung was much abashed1 and said nothing4 ,then the gardener asked him who he was1 to which ,tz ,kung replied that he was a disciple of ,confucius4 ,are you not one who extends his learning with a view to being a ,sage2 who talks big in order to put himself above the rest of mankind2 who plays in a key to which no one can sing so as to spread his reputation abroad8 ,rather become unconscious of self and shake off the trammels of the flesh1--and you will be near4 ,but if you cannot govern your own self1 what leisure have you for governing the empire8 ,begone6 ,do not interrupt my work4 ,tz ,kung changed colour and slunk away1 being not at all pleased with this rebuff2 and it was not before he had travelled some thirty li that he recovered his usual appearance4 ,what did the man we met do1 asked a disciple1 that you should change colour and not recover for such a long time8 ,i used to think there was only one man in all the world1 replied ,tz ,kung4 ,meaning ,confucius4 ,i did not know that there was also this man4 ,i have heard the ,master say that the test of a scheme is its practicability1 and that success must be certain4 ,the minimum of effort with the maximum of success1--such is the way of the ,sage4 ,the absurdity of attributing such doctrines to ,confucius will be apparent to every student of the ,sage's remains4 ,not so this manner of man4 ,aiming at ,,tao1 he perfects his virtue4 ,by perfecting his virtue he perfects his body1 and by perfecting his body he perfects his spiritual part4 ,and the perfection of the spiritual part is the ,,tao of the ,sage4 ,coming into life he is as one of the people1 knowing not whither he is bound4 ,how complete is his purity8 ,success1 profit1 skill1--these have no place in his heart4 ,such a man1 if he does not will it1 he does not stir2 if he does not wish it1 he does not act4 ,if all the world praises him1 he does not heed4 ,if all the world blames him1 he does not repine4 ,reminding us of the philosopher ,yung of ch4 i4 ,the praise and the blame of the world neither advantage him nor otherwise4 ,he may be called a man of perfect virtue4 ,as for me1 ,i am but a mere creature of impulse4 ,so he went back to ,lu to tell ,confucius4 ,but ,confucius said1 ,that fellow pretends to a knowledge of the science of the ante-mundane4 ,he knows something1 but not much4 ,his government is of the internal1 not of the external4 ,what is there wonderful in a man by clearness of intelligence becoming pure1 by inaction reverting to his original integrity1 and with his nature and his spiritual part wrapped up in a body1 passing through this common world of ours8 ,besides1 to you and to me the science of the ante-mundane is not worth knowing4 ,it is only the present which concerns man4 ,this last is an utterance which might well have fallen from the lips of ,confucius4 ,but the whole episode is clearly an interpolation of later times4 99 99 99 99 99 ,as ,chun ,mang was starting eastwards to the ocean1 he fell in with ,yan ,fng on the shore of the eastern sea4 ,these names are probably allegorical1 but it is difficult to say in exactly what sense4 ,whither bound8 cried the latter4 ,i am going to the ocean1 replied ,chun ,mang4 ,what are you going to do there8 asked ,yan ,fng4 ,the ocean1 said ,chun ,mang1 is a thing you cannot fill by pouring in1 nor empty by taking out4 ,i am simply on a trip4 ,you cannot do anything to the infinite4 ,but surely you have intentions with regard to the straight-browed people8444 ,come1 tell me how the ,sage governs4 ,the straight-browed1 lit4 horizontal-eyed1 people1 are said by one commentator to have been savages4 ,oh1 the government of the ,sage1 answered ,chun ,mang4 ,the officials confine themselves to their functions4 ,ability is secure of employment4 ,the voice of the people is heard1 and action is taken accordingly4 ,men's words and deeds are their own affairs1 and so the empire is at peace4 ,a beck or a call1 and the people flock together from all sides4 ,this is how the ,sage governs4 ,tell me about the man of perfect virtue1 said ,yan ,fng4 ,the man of perfect virtue1 replied ,chun ,mang1 in repose has no thoughts1 in action no anxiety4 ,he recognises no right1 nor wrong1 nor good1 nor bad4 ,within the ,four ,seas1 when all profit--that is his pleasure2 when all share--that is his repose4 ,men cling to him as children who have lost their mothers2 they rally round him as wayfarers who have missed their road4 ,he has wealth and to spare1 but he knows not whence it comes4 ,he has food and drink more than sufficient1 but knows not who provides it4 ,such is a man of virtue4 ,and now1 said ,yan ,fng1 tell me about the divine man4 ,the divine man1 replied ,chun ,mang1 rides upon the glory of the sky where his form can no longer be discerned4 ,this is called absorption into light4 ,he fulfils his destiny4 ,he acts in accordance with his nature4 ,he is at one with ,god and man4 ,for him all affairs cease to exist1 and all things revert to their original state4 ,this is called envelopment in darkness4 ,mn ,wu ,kuei and ,ch'ih ,chang ,man ,chi were looking at ,wu ,wang's troops4 ,the famous founder of the ,chou dynasty1 ,b4,c4 #aafi-aaaf4 ,he is not equal to the ,great ,y1 said the latter2 and consequently we are involved in all these troubles4 ,may ,i ask1 replied ,mn ,wu ,kuei1 if the empire was under proper government when the ,great ,y began to govern it1 or had he first to quell disorder and then to proceed to government8 ,if the empire had all been under proper government1 said the other1 what would there have been for the ,great ,y to do8 ,he was as ointment to a sore4 ,only bald men use wigs2 only sick people want doctors4 ,and the ,sage blushes when a filial son1 with anxious look1 administers medicine to cure his loving father4 ,because to need drugs1 the father must first have been sick2 and this1 from a ,chinese point of view1 is clearly the fault of the son4 ,in the ,golden ,age1 good men were not appreciated2 ability was not conspicuous4 ,rulers were mere beacons1 while the people were free as the wild deer4 ,they were upright without being conscious of duty to their neighbours4 ,they loved one another without being conscious of charity4 ,they were true without being conscious of loyalty4 ,they were honest without being conscious of good faith4 ,they acted freely in all things without recognising obligations to any one4 ,thus1 their deeds left no trace2 their affairs were not handed down to posterity4 ,rousseau1 in ,du ,contrat ,social1 thus describes society as it would be if every man was a true ,christian3--,chacun remplirait son devoir2 le peuple serait soumis aux lois1 les chefs seraient justes et modrs1 les magistrats intgres1 incorruptibles1 les soldats mpriseraient la mort1 il n'y aurait ni vanit ni luxe4 ,a filial son does not humour his parents4 ,a loyal minister does not flatter his prince4 ,this is the acme of filial piety and loyalty4 ,to assent to whatever a parent or a prince says1 and to praise whatever a parent or a prince does1 this is what the world calls unfilial and disloyal conduct1 though apparently unaware that the principle is of universal application4 ,for though a man assents to whatever the world says1 and praises whatever the world does1 he is not dubbed a toady2 from which one might infer that the world is severer than a father and more to be respected than a prince6 ,if you tell a man he is a wheedler1 he will not like it4 ,if you tell him he is a flatterer1 he will be angry4 ,yet he is everlastingly both4 ,but all such sham and pretence is what the world likes1 and consequently people do not punish each other for doing what they do themselves4 ,for a man to arrange his dress1 or make a display1 or suit his expression so as to get into the good graces of the world1 and yet not to call himself a flatterer2 to identify himself in every way with the yeas and nays of his fellows1 and yet not call himself one of them2--this is the height of folly4 ,a man who knows that he is a fool is not a great fool4 ,a man who knows his error is not greatly in error4 ,great error can never be shaken off2 a great fool never becomes clear-headed4 ,if three men are travelling and one man makes a mistake1 they may still arrive at their destination1 error being in the minority4 ,but if two of them make a mistake1 then they will not succeed1 error being in the majority4 ,and now1 as all the world is in error1 ,i1 though ,i know the true path1 am alas6 unable to guide4 ,grand music does not appeal to vulgar ears4 ,give them the ,ch-yang or the ,huang-hua1 ,the ,not for ,joseph and ,sally ,come ,up of ancient ,china4 and they will roar with laughter4 ,and likewise great truths do not take hold of the hearts of the masses4 ,and great truths not finding utterance1 common-places carry the day4 ,two earthen instruments will drown the sound of one metal one2 and the result will not be melodious4 ,and now1 as all the world is in error1 ,i1 though ,i know the true path1--how shall ,i guide8 ,if ,i know that ,i cannot succeed and yet try to force success1 this would be but another source of error4 ,better1 then1 to desist and strive no more4 ,but if ,i strive not1 who will8 ,an ugly man who has a son born to him in the middle of the night will hurry up with a light1 in dread lest the child should be like himself4 ,an old tree is cut down to make sacrificial vessels1 which are then ornamented with colour4 ,the stump remains in a ditch4 ,the sacrificial vessels and the stump in the ditch are very differently treated as regards honour and dishonour2 equally1 as far as destruction of the woods original nature is concerned4 ,similarly1 the acts of ,robber ,ch and of ,tsng and ,shih are very different2 but the loss of original nature is in each case the same4 ,the causes of this loss are five in number2 viz4--,the five colours confuse the eye1 and the eyes fail to see clearly4 ,the five sounds confuse the ear1 and the ear fails to hear accurately4 ,the five scents confuse the nose1 and obstruct the sense of smell4 ,the five tastes cloy the palate1 and vitiate the sense of taste4 ,finally1 likes and dislikes cloud the understanding1 and cause dispersion of the original nature4 ,these five are the banes of life2 yet ,yang and ,mih regarded them as the summum bonum4 ,as attainment of ,,tao4 ,for ,yang ,chu and ,mih ,tzu1 see chs4 ii and viii4 ,they are not my summum bonum4 ,for if men who are thus fettered can be said to have attained the summum bonum1 then pigeons and owls in a cage may also be said to have attained the summum bonum6 ,besides1 to stuff one's inside with likes and dislikes and sounds and colours2 to encompass one's outside with fur caps1 feather hats1 the carrying of tablets1 or girding of sashes--full of rubbish inside while swathed in magnificence without--and still to talk of having attained the summum bonum2--then the prisoner with arms tied behind him and fingers in the squeezer1 the tiger or the leopard which has just been put in a cage1 may justly consider that they too have attained the summum bonum6 ,l'homme1 says ,rousseau 7op4 cit471 est n libre1 et partout il est dans les fers4 ,this chapter1 as it stands1 is clearly not from the hand of ,chuang ,tz4 ,one critic justly points out the want of logical sequence in arrangement of argument and illustrations4 ,another1 while admitting general refinement of style1 calls attention to a superficiality of thought noticeable in certain portions4 ,yet only those1 he adds1 who eat and sleep with their ,chuang ,tzs would be able to detect this4 ,,chapter ,,xiii4 ,,the ,,tao ,,of ,,god4 ,argument3--,,tao is repose--,repose the secret of the universe--,cultivation of essentials--,neglect of accidentals--,the sequence of ,,tao--,spontaneity of true virtue--,,tao is unconditioned--,,tao cannot be conveyed--,illustrations4 ,the ,,tao of ,,god operates ceaselessly2 and all things are produced4 ,the ,,tao of the sovereign operates ceaselessly2 and the empire rallies around him4 ,the ,,tao of the ,sage operates ceaselessly2 and all within the limit of surrounding ocean acknowledge his sway4 ,he who apprehends ,god1 who is in relation with the ,sage1 and who recognises the radiating virtue of the sovereign1--his actions will be to him unconscious1 the actions of repose4 ,with him all will be inaction1 by which all things will be accomplished4 ,the repose of the ,sage is not what the world calls repose4 ,his repose is the result of his mental attitude4 ,all creation could not disturb his equilibrium3 hence his repose4 ,when water is still1 it is like a mirror1 reflecting the beard and the eyebrows4 ,it gives the accuracy of the water-level1 and the philosopher makes it his model4 ,and if water thus derives lucidity from stillness1 how much more the faculties of the mind8 ,the mind of the ,sage being in repose becomes the mirror of the universe1 the speculum of all creation4 ,repose1 tranquillity1 stillness1 inaction1--these were the levels of the universe1 the ultimate perfection of ,,tao4 ,in the early days of ,time1 ere matter had assumed shape1 it was by such levels that the spiritual was adjusted4 ,therefore wise rulers and ,sages rest therein4 ,resting therein they reach the unconditioned1 from which springs the conditioned2 and with the conditioned comes order4 ,meaning those laws which are inseparable from concrete existences4 ,again1 from the unconditioned comes repose1 and from repose comes movement1 ,when once inner repose has been established1 outer movement results as a matter of necessity1 without injury to the organism4 and from movement comes attainment4 ,further1 from repose comes inaction1 and from inaction comes potentiality of action4 ,when inaction has been achieved1 action results spontaneously and unconsciously to the organism4 ,and inaction is happiness2 and where there is happiness no cares can abide1 and life is long4 ,repose1 tranquillity1 stillness1 inaction1--these were the source of all things4 ,due perception of this was the secret of ,yao's success as a ruler1 and of ,shun's success as his minister4 ,due perception of this constitutes the virtue of sovereigns on the throne1 the ,,tao of the inspired ,sage and of the uncrowned ,king below4 ,keep to this in retirement1 and the lettered denizens of sea and dale will recognise your power4 ,keep to this when coming forward to pacify a troubled world1 and your merit shall be great and your name illustrious1 and the empire united into one4 ,in your repose you will be wise2 in your movements1 powerful4 ,by inaction you will gain honour2 and by confining yourself to the pure and simple1 you will hinder the whole world from struggling with you for show4 ,to fully apprehend the scheme of the universe1 ,lit43 the virtue of heaven and earth1 meaning their inaction by which all things are brought to maturity4 this is called the great secret of being in accord with ,,god1 whereby the empire is so administered that the result is accord with man4 ,to be in accord with man is human happiness2 to be in accord with ,god is the happiness of ,god4 ,chuang ,tz said1 ,o my exemplar6 ,thou who destroyest all things1 and dost not account it cruelty2 thou who benefitest all time1 and dost not account it charity2 thou who art older than antiquity and dost not account it age2 thou who supportest the universe1 shaping the many forms therein1 and dost not account it skill2--this is the happiness of ,god6 ,therefore it has been said1 ,those who enjoy the happiness of ,god1 when born into the world1 are but fulfilling their divine functions2 when they die1 they do but undergo a physical change4 ,in repose1 they exert the influence of the ,negative2 in motion1 they wield the power of the ,positive4 ,see ante1 chs4 vi and xi4 ,thus1 those who enjoy the happiness of ,god have no grievance against ,god1 no grudge against man4 ,nothing material injures them2 nothing spiritual punishes them4 ,accordingly it has been said1 ,their motion is that of heaven2 ,one of ceaseless revolution1 without beginning or end4 their repose is that of earth4 ,mental equilibrium gives them the empire of the world4 ,evil spirits do not harass them without2 demons do not trouble them within4 ,mental equilibrium gives them sovereignty over all creation4 ,which signifies that in repose to extend to the whole universe and to be in relation with all creation1--this is the happiness of ,god4 ,this enables the mind of the ,sage to cherish the whole empire4 ,for the virtue of the wise ruler is modelled upon the universe1 is guided by ,,tao1 and is ever occupied in inaction4 ,by inaction1 he administers the empire1 and has energy to spare2 but by action he finds his energy inadequate to the administration of the empire4 ,therefore the men of old set great store by inaction4 ,but if rulers practise inaction and the ruled also practise inaction1 the ruled will equal the rulers1 and will not be as their subjects4 ,on the other hand1 if the ruled practise action and rulers also practise action1 rulers will assimilate themselves to the ruled1 and will not be as their masters4 ,rulers must practise inaction in order to administer the empire4 ,the ruled must practise action in order to subserve the interests of the empire4 ,this is an unchangeable law4 ,and one over which the commentators have exhausted not a little wit4 ,at the end of the chapter1 the reader will be able to draw his own conclusions4 ,thus1 the men of old1 although their knowledge did not extend throughout the universe1 were not troubled in mind4 ,although their intellectual powers beautified all creation1 they did not rejoice4 ,although their abilities exhausted all things within the limits of ocean1 they did not act4 ,heaven has no parturitions1 yet all things are evolved4 ,earth knows no increment1 yet all things are nourished4 ,the wise ruler practises inaction1 and the empire applauds him4 ,therefore it has been said1 ,there is nothing more mysterious ,in its action4 than heaven1 nothing richer than earth1 nothing greater than the wise ruler4 ,wherefore also it has been said1 ,the virtue of the wise ruler makes him the peer of heaven and earth4 ,charioted upon the universe1 with all creation for his team1 he passes along the highway of mortality4 ,the essential is in the ruler2 the accidental in the ruled4 ,lit4 the root1 and the tip of the branch1 respectively4 ,the ultima ratio lies with the prince2 representation is the duty of the minister4 ,appeal to arms is the lowest form of virtue4 ,rewards and punishments are the lowest form of education4 ,ceremonies and laws are the lowest form of government4 ,music and fine clothes are the lowest form of happiness4 ,weeping and mourning are the lowest form of grief4 ,these five should follow the movements of the mind4 ,the ancients indeed cultivated the study of accidentals1 but they did not allow it to precede that of essentials4 ,the prince precedes1 the minister follows4 ,the father precedes1 the son follows4 ,the elder brother precedes1 the younger follows4 ,seniors precede1 juniors follow4 ,men precede1 women follow4 ,husbands precede1 wives follow4 ,distinctions of rank and precedence are part of the scheme of the universe1 and the ,sage adopts them accordingly4 ,in point of spirituality1 heaven is honourable1 earth is lowly4 ,spring and summer precede autumn and winter3 such is the order of the seasons4 ,in the constant production of all things1 there are phases of existence4 ,there are the extremes of maturity and decay1 the perpetual tide of change4 ,and if heaven and earth1 divinest of all1 admit of rank and precedence1 how much more man8 ,in the ancestral temple1 parents rank before all2 at court1 the most honourable2 in the village1 the elders2 in matters to be accomplished1 the most trustworthy4 ,such is the order which appertains to ,,tao4 ,he who in considering ,,tao disregards this order1 thereby disregards ,,tao2 and he who in considering ,,tao disregards ,,tao1--whence will he secure ,,tao8 ,therefore1 those of old who apprehended ,,tao1 first apprehended ,god4 ,,tao came next1 and then charity and duty to one's neighbour1 and then the functions of public life1 and then forms and names1 and then employment according to capacity1 and then distinctions of good and bad1 and then discrimination between right and wrong1 and then rewards and punishments4 ,thus wise men and fools met with their dues2 the exalted and the humble occupied their proper places4 ,and the virtuous and the worthless being each guided by their own natural instincts1 it was necessary to distinguish capabilities1 and to adopt a corresponding nomenclature1 in order to serve the ruler1 nourish the ruled1 administer things generally1 and elevate self4 ,where knowledge and plans are of no avail1 one must fall back upon the natural4 ,this is perfect peace1 the acme of good government4 ,therefore it has been written1 ,wherever there is form1 there is also its name4 ,forms and names indeed the ancients had1 but did not give precedence to them4 ,thus1 those of old who considered ,,tao1 passed through five phases before forms and names were reached1 and nine before rewards and punishments could be discussed4 ,as given in the preceding paragraph4 ,to rise per saltum to forms and names is to be ignorant of their source2 to rise per saltum to rewards and punishments is to be ignorant of their beginning4 ,those who invert the process of discussing ,,tao1 arguing in a directly contrary sense1 are rather to be governed by others than able to govern others themselves4 ,to rise per saltum to forms and names and rewards and punishments1 this is to understand the instrumental part of government1 but not to understand the great principle of government4 ,which is ,,tao4 ,this is to be of use in the administration of the empire1 but not to be able to administer the empire4 ,this is to be a sciolist1 a man of narrow views4 ,ceremonies and laws were indeed cultivated by the ancients2 but they were employed in the service of the rulers by the ruled4 ,rulers did not employ them as a means of nourishing the ruled4 ,from the beginning of this chapter1 the argument has been eminently unsatisfactory4 ,of old1 ,shun asked ,yao1 saying1 ,how does your ,majesty employ your faculties8 ,i am not arrogant towards the defenceless1 replied ,yao4 ,i do not neglect the poor4 ,i grieve for those who die4 ,i pity the orphan4 ,i sympathise with the widow4 ,beyond this1 nothing4 ,good indeed6 cried ,shun1 but yet not great4 ,how so8 inquired ,yao4 ,be passive1 said ,shun1 like the virtue of ,god4 ,the sun and moon shine2 the four seasons revolve2 day and night alternate2 clouds come and rain falls4 ,alas6 cried ,yao1 what a muddle ,i have been making4 ,you are in accord with ,god2 ,i am in accord with man4 ,of old1 heaven and earth were considered great2 and the ,yellow ,emperor and ,yao and ,shun all thought them perfection4 ,consequently1 what did those do who ruled the empire of old8 ,they did what heaven and earth do2 no more4 99 99 99 99 99 ,when ,confucius was going west to place his works in the ,imperial library of the ,house of ,chou1 ,tz ,lu ,the most popular of all the disciples of ,confucius4 ,in the striking words of ,mr4 ,watters1 ,he was equally ready to argue1 fight1 be silent1 pray for his master1 and die with him4 ,so it is very unfair in ,dr4 ,legge to call him a kind of ,peter1 meaning of course ,simon ,peter1 a man who lacked faith1 courage1 and fidelity1 and who moreover cursed and swore4--,guide to the ,tablets in a ,confucian ,temple4 counselled him1 saying1 ,i have heard that a certain librarian of the ,chng department1 by name ,lao ,tan1 ,or1 as usually named in this work1 ,lao ,tz4 ,chng appears to have been merely a distinctive name4 has resigned and retired into private life4 ,now as you1 ,sir1 wish to deposit your works1 it would be advisable to go and interview him4 ,certainly1 said ,confucius2 and he thereupon went to see ,lao ,tz4 ,the latter would not hear of the proposal2 so ,confucius began to expound the doctrines of his twelve canons1 in order to convince ,lao ,tz4 ,these twelve have been variously enumerated as 7#a7 the ,book of ,changes1 ,parts i and ii1 with the ten ,wings4 7#b7 ,the twelve ,dukes of the ,spring and ,autumn1 etc4 ,this is all nonsense1 cried ,lao ,tz1 interrupting him4 ,tell me what are your criteria4 ,charity1 replied ,confucius1 and duty towards one's neighbour4 ,tell me1 please1 asked ,lao ,tz1 are these part of man's original nature8 ,the question of an innate moral sense early occupied the attention of ,chinese thinkers4 ,they are1 answered ,confucius4 ,without charity1 the superior man could not become what he is4 ,without duty to one's neighbour1 he would be of no effect4 ,these two belong to the original nature of a pure man4 ,what further would you have8 ,tell me1 said ,lao ,tz1 in what consist charity and duty to one's neighbour8 ,they consist1 answered ,confucius1 in a capacity for rejoicing in all things2 in universal love1 without the element of self4 ,these are the characteristics of charity and duty to one's neighbour4 ,what stuff6 cried ,lao ,tz4 ,does not universal love contradict itself8 ,if every one loves every one1 there can be no such thing as love1 just as absolute altruism only achieves the same result as absolute egoism4 ,is not your elimination of self a positive manifestation of self8 ,on the ,don't nail his ear to the pump principle4 ,sir1 if you would cause the empire not to lose its source of nourishment1--there is the universe1 its regularity is unceasing2 there are the sun and moon1 their brightness is unceasing2 there are the stars1 their groupings never change2 there are birds and beasts1 they flock together without varying2 there are trees and shrubs1 they grow upwards without exception1 ,be like these2 follow ,,tao2 and you will be perfect4 ,why then these vain struggles after charity and duty to one's neighbour1 as though beating a drum in search of a fugitive4 ,alas6 ,sir1 you have brought much confusion into the mind of man4 ,the drum similitude occurs again in ch4 xiv4 ,shih ,ch'ng ,ch'i ,of whom nothing is known4 visited ,lao ,tz1 and addressed him1 saying1 ,having heard1 ,sir1 that you were a ,sage1 ,i put aside all thought of distance to come and visit you4 ,travelling many stages1 the soles of my feet thickened1 but ,i did not venture to rest4 ,and now ,i see you are not a ,sage4 ,while rats feasted off your leavings1 you turned your sister out of doors4 ,this is not charity4 ,though you have no lack of food1 raw and cooked1 you are stingy beyond all bounds4 ,at this ,lao ,tz was silent and made no reply2 and the next day ,shih ,ch'ng ,ch'i came again and said1 ,before1 ,i was rude to you2 now1 ,i am sorry4 ,how is this8 ,i have no pretension1 replied ,lao ,tz1 to be possessed of cunning knowledge nor of divine wisdom4 ,had you yesterday called me an ox1 ,i should have considered myself an ox4 ,had you called me a horse1 ,i should have considered myself a horse4 ,for if men class you in accordance with truth1 and you reject the classification1 you only double the reproach4 ,my humility is natural humility4 ,it is not humility for humility's sake4 ,shih ,ch'ng ,ch'i moved respectfully away4 ,without allowing his shadow to fall on ,lao ,tz4 ,bringing one foot up to the other only4 ,not venturing to let it pass as in ordinary walking4 ,then he advanced again1 also respectfully1 and said1 ,may ,i ask you about personal cultivation8 ,lao ,tz said1 ,your countenance is a strange one4 ,your eyes protrude4 ,your jaws are heavy4 ,your lips are parted4 ,your demeanour is self-satisfied4 ,you look like a man on a tethered horse4 ,his body there1 his mind elsewhere4 ,you are too confident4 ,you are too hasty4 ,you think too much of your own powers4 ,such men are not trusted4 ,those who are found on the wrong side of a boundary line are called thieves4 99 99 99 99 99 ,lao ,tz said1 ,,tao is not too small for the greatest1 nor too great for the smallest4 ,thus all things are embosomed therein2 wide indeed its boundless capacity1 unfathomable its depth4 ,form1 and virtue1 and charity1 and duty to one's neighbour1 these are the accidentals of the spiritual4 ,except he be a perfect man1 who shall determine their place8 ,the world of the perfect man1 is not that vast8 ,and yet it is not able to involve him in trouble4 ,all struggle for power1 but he does not join4 ,though discovering nothing false1 he is not tempted astray4 ,in spite of the utmost genuineness1 he still confines himself to essentials4 ,to the root1 not to the branch4 ,he thus places himself outside the universe1 beyond all creation1 where his soul is free from care4 ,apprehending ,,tao1 he is in accord with virtue4 ,he leaves charity and duty to one's neighbour alone4 ,he treats ceremonies and music as adventitious4 ,and so the mind of the perfect man is at peace4 ,books are what the world values as representing ,,tao4 ,but books are only words1 and the valuable part of words is the thought therein contained4 ,that thought has a certain bias which cannot be conveyed in words1 yet the world values words as being the essence of books4 ,but though the world values them1 they are not of value2 as that sense in which the world values them is not the sense in which they are valuable4 ,that which can be seen with the eye is form and colour2 that which can be heard with the ear is sound and noise4 ,but alas6 the people of this generation think that form1 and colour1 and sound1 and noise1 are means by which they can come to understand the essence of ,,tao4 ,this is not so4 ,and as those who know1 do not speak1 while those who speak do not know1 whence should the world derive its knowledge8 ,the first half of this last sentence has been pitchforked propos de bottes into ch4 lvi of the ,tao-,t-,ching4 ,see ,the ,remains of ,lao ,tz1 pp4 #g and #ch4 ,duke ,huan4 ,the famous ruler of the ,ch'i ,state4 ,flourished #gth century ,b4,c4 was one day reading in his hall1 when a wheelwright who was working below1 ,below the covered dais1 termed hall1 which has an open frontage1 in full view of which such work might be carried on4 flung down his hammer and chisel1 and mounting the steps said1 ,what words may your ,highness be studying8 ,i am studying the words of the ,sages1 replied the ,duke4 ,are the ,sages alive8 asked the wheelwright4 ,no1 answered the ,duke2 they are dead4 ,then the words your ,highness is studying1 rejoined the wheelwright1 are only the dregs of the ancients4 ,what do you mean1 sirrah6 cried the ,duke1 by interfering with what ,i read8 ,explain yourself1 or you shall die4 ,let me take an illustration1 said the wheelwright1 from my own trade4 ,in making a wheel1 if you work too slowly1 you can't make it firm2 if you work too fast1 the spokes won't fit in4 ,you must go neither too slowly nor too fast4 ,there must be co-ordination of mind and hand4 ,words cannot explain what it is1 but there is some mysterious art herein4 ,i cannot teach it to my son2 nor can he learn it from me4 ,consequently1 though seventy years of age1 ,i am still making wheels in my old age4 ,if the ancients1 together with what they could not impart1 are dead and gone1 then what your ,highness is studying must be the dregs4 ,this episode of the wheelwright is to be found in the works of ,huai ,nan ,tz1 of the #bnd century ,b4,c4 ,he used it to illustrate the opening words of the ,tao-,t-,ching2 and in ,the ,remains of ,lao ,tz1 p4 #f1 it is stated that he stole it from ,chuang ,tz without acknowledgment4 ,when that statement was made ,i had not come to the conclusion1 now forced upon me1 that the above chapter is not from the hand of ,chuang ,tz4 ,as one critic remarks1 the style is generally admirable2 but it is not the style of ,chuang ,tz4 ,,chapter ,,xiv4 ,,the ,,circling ,,sky4 ,argument3--,the ,ultimate ,cause--,integrity of ,,tao--,music and ,,tao--,failure of ,confucianism--,confucius and ,lao ,tz--,confucius attains to ,,tao--,illustrations4 ,this chapter is supplementary to ch4 v4 ,the sky turns round2 the earth stands still2 sun and moon pursue one another4 ,who causes this8 ,who directs this8 ,who has leisure enough to see that such movements continue8 ,some think there is a mechanical arrangement which makes these bodies move as they do4 ,others think that they revolve without being able to stop4 ,the clouds cause rain2 rain causes clouds4 ,whose kindly bounty is this8 ,who has leisure enough to see that such1 result is achieved8 ,wind comes from the north4 ,it blows now east1 now west2 and now it whirls aloft4 ,who puffs it forth8 ,who has leisure enough to be flapping it this way or that8 ,i should like to know the cause of all this4 ,we are not told the name of this questioner4 ,wu ,han ,chao ,an ancient worthy4 said1 ,come here1 and ,i will tell you4 ,above there are the ,six ,influences ,the ,yin and ,yang principles1 wind1 rain1 darkness1 and light2 as in ch4 xi4 ,some commentators read1 the ,six ,cardinal ,points1 viz43 ,n41 ,e41 ,s41 ,w41 above1 and below4 and the ,five ,virtues4 ,charity1 duty to one's neighbour1 order1 wisdom1 and truth4 ,if a ruler keeps in harmony with these1 his rule is good2 if not1 it is bad4 ,by following the nine chapters of the ,lo book1 ,containing a mystic revelation of knowledge in the form of a diagram1 supposed to have been delivered to one of the legendary rulers of ,china more than #b1jjj years before the ,christian era4 his rule will be a success and his virtue complete2 he will watch over the interests of his people1 and all the empire will owe him gratitude4 ,this is to be an eminent ruler4 ,a very round answer1 says ,lin ,hsi ,chung1 to a very square question4 99 99 99 99 99 ,tang1 a high official of ,sung1 asked ,chuang ,tz about charity4 ,chuang ,tz said1 ,tigers and wolves have it4 ,how so8 asked ,tang4 ,the natural love between parents and offspring1 replied ,chuang ,tz1--is not that charity8 ,tang then inquired about perfect charity4 ,perfect charity1 said ,chuang ,tz1 does not admit of love for the individual4 ,it embraces all men equally4 ,to love one person would imply at least the possibility of hating another4 ,see also p4 #afg1 where ,lao ,tz refutes the doctrine of universal love4 ,without such love1 replied ,tang1 it appears to me there would be no such thing as affection1 and without affection no filial piety4 ,does perfect charity not admit of filial piety8 ,not so1 said ,chuang ,tz4 ,perfect charity is the more extensive term4 ,consequently1 it was unnecessary to mention filial piety4 ,it was not that filial piety was omitted4 ,it was merely not particularised4 ,a man who travels southwards to ,ying1 ,capital of the ,ch'u ,state4 cannot see ,mount ,ming in the north4 ,why8 ,because he is too far off4 ,therefore it has been said that it is easy to be respectfully filial1 but difficult to be affectionately filial4 ,the artificial is easier than the natural4 ,but even that is easier than to become unconscious of one's natural obligations1 which is in turn easier than to cause others to be unconscious of the operations thereof4 ,i4e4 to be filial without letting others be conscious of the fact4 ,similarly1 this is easier than to become altogether unconscious of the world1 which again is easier than to cause the world to be unconscious of one's influence upon it4 ,such is perfect charity1 which operates without letting its operation be known4 ,true virtue does nothing1 yet it leaves ,yao and ,shun far behind4 ,its good influence extends to ten thousand generations1 yet no man knoweth it to exist4 ,what boots it then to sigh after charity and duty to one's neighbour8 ,filial piety1 fraternal love1 charity1 duty to one's neighbour1 loyalty1 truth1 chastity1 and honesty1--these are all studied efforts1 designed to aid the development of virtue4 ,they are only parts of a whole4 ,therefore it has been said1 ',perfect honour includes all the honour a country can give4 ,perfect wealth includes all the wealth a country can give4 ,perfect ambition includes all the reputation one can desire4' ,and by parity of reasoning1 ,,tao does not admit of sub-division4 99 99 99 99 99 ,pei ,mn ,ch'ng ,of whom nothing is recorded4 said to the ,yellow ,emperor1 ,when your ,majesty played the ,han-ch'ih ,name of a piece of music1 the meaning of which is not known4 in the wilds of ,tung-t'ing1 the first time ,i heard it ,i was afraid1 the second time ,i was amazed1 and the last time ,i was confused1 speechless1 overwhelmed4 ,you are not far from the truth1 replied the ,yellow ,emperor4 ,i played as a man1 drawing inspiration from ,god4 ,the execution was punctilious1 the expression sublime4 ,perfect music first shapes itself according to a human standard2 then it follows the lines of the divine2 then it proceeds in harmony with the five virtues2 then it passes into spontaneity4 ,the four seasons are then blended1 and all creation is brought into accord4 ,as the seasons come forth in turn1 so are all things produced4 ,now fulness1 now decay1 now soft and loud in turn1 now clear1 now muffled1 the harmony of ,yin and ,yang4 ,like a flash was the sound which roused you as the insect world is roused1 ,by the warm breath of spring4 followed by a thundering peal1 without end and without beginning1 now dying1 now living1 now sinking1 now rising1 on and on without a moment's break4 ,and so you were afraid4 ,when ,i played again1 it was the harmony of the ,yin and ,yang1 lighted by the glory of sun and moon2 now broken1 now prolonged1 now gentle1 now severe1 in one unbroken1 unfathomable volume of sound4 ,filling valley and gorge1 stopping the ears and dominating the senses1 adapting itself to the capacities of things1--the sound whirled around on all sides1 with shrill note and clear4 ,the spirits of darkness kept to their domain4 ,sun1 moon1 and stars1 pursued their appointed course4 ,when the melody was exhausted ,i stopped2 if the melody did not stop1 ,i went on4 ,the music was naturally what it was1 independently of the player4 ,you would have sympathised1 but you could not understand4 ,you would have looked1 but you could not see4 ,you would have pursued1 but you could not overtake4 ,you stood dazed in the middle of the wilderness1 leaning against a tree and crooning1 your eye conscious of exhausted vision1 your strength failing for the pursuit1 and so unable to overtake me4 ,your frame was but an empty shell4 ,you were completely at a loss1 and so you were amazed4 ,then ,i played in sounds which produce no amazement1 the melodious law of spontaneity1 springing forth like nature's countless buds1 in manifold but formless joy1 as though poured forth to the dregs1 in deep but soundless bass4 ,beginning nowhere1 the melody rested in void2 some would say dead1 others alive1 others real1 others ornamental1 as it scattered itself on all sides in never to be anticipated chords4 ,the wondering world enquires of the ,sage4 ,he is in relation with its variations and follows the same eternal law4 ,when no machinery is set in motion1 and yet the instrumentation is complete1 this is the music of ,god4 ,the mind awakes to its enjoyment without waiting to be called4 ,accordingly1 ,yu ,piao praised it1 saying1 ',listening you cannot hear its sound2 gazing you cannot see its form4 ,yu ,piao is said to have been one of the pre-historic rulers of ,china4 ,readers of the ,tao-,t-,ching 7ch4 xiv7 will here find another nail for the coffin of that egregious fraud4 ,see ,the ,remains of ,lao ,tz1 p4 #ad4 ,also ch4 xxii of this work4 ,it fills heaven and earth4 ,it embraces the six cardinal points4' ,now you desired to listen to it1 but you were not able to grasp its existence4 ,and so you were confused4 ,my music first induced fear2 and as a consequence1 respect4 ,i then added amazement1 by which you were isolated4 ,from consciousness of your surroundings4 ,and lastly1 confusion2 for confusion means absence of sense1 and absence of sense means ,,tao1 and ,,tao means absorption therein4 99 99 99 99 99 ,when ,confucius travelled west to the ,wei ,state1 ,yen ,yan ,the ,john among the disciples of ,confucius4 ,he closed a pure and gentle life at the early age of #cb1 to the inexpressible grief of the ,sage4 asked ,shih ,chin1 ,chief musician of the ,lu ,state4 saying1 ,what think you of my ,master8 ,alas6 replied ,shih ,chin1 he is not a success4 ,how so8 enquired ,yen ,yan4 ,before the straw dog has been offered in sacrifice1 replied ,shih ,chin1 it is kept in a box1 wrapped up in an embroidered cloth1 and the augur fasts before using it4 ,but when it has once been offered up1 passers-by trample over its body1 and fuel-gatherers pick it up for burning4 ,then1 if any one should take it1 and again putting it in a box and wrapping it up in an embroidered cloth1 watch and sleep alongside1 he would not only dream1 but have nightmare into the bargain4 ,the thing being uncanny4 ,from which it would appear that the use of the straw dog was to induce dreams of future events4 ,now your ,master has been thus treating the ancients1 who are like the dog which has already been offered in sacrifice4 ,he causes his disciples to watch and sleep alongside of them4 ,consequently1 his tree ,beneath which he used to teach4 has been cut down in ,sung2 they will have none of him in ,wei2 in fact1 his chances among the ,shangs and the ,chous are exhausted4 ,is not this the dream8 ,and then to be surrounded by the ,ch'ns and the ,ts'ais1 seven days without food1 death staring him in the face1--is not this the nightmare8 ,for travelling by water there is nothing like a boat4 ,for travelling by land there is nothing like a cart4 ,this because a boat moves readily in water2 but were you to try to push it on land you would never succeed in making it go4 ,be in harmony with your surroundings4 ,now ancient and modern times may be likened unto water and land2 ,chou and ,lu to the boat and the cart4 ,to try to make the customs of ,chou succeed in ,lu1 is like pushing a boat on land3 great trouble and no result1 except certain injury to oneself4 ,your ,master has not yet learnt the doctrine of non-angularity1 of self-adaptation to externals4 ,have you never seen a well-sweep8 ,you pull it1 and down it comes4 ,you release it1 and up it goes4 ,it is the man who pulls the well-sweep1 and not the well-sweep which pulls the man2 so that both in coming down and going up1 it does not run counter to the wishes of the man4 ,and so it was that the ceremonial and obligations and laws of the ,three ,emperors and ,five ,rulers did not aim at uniformity of application but at good government of the empire4 ,their ceremonial1 obligations1 laws1 etc41 were like the cherry-apple1 the pear1 the orange1 and the pumelo1--all differing in flavour but each palatable4 ,they changed with the changing season4 ,dress up a monkey in the robes of ,chou ,kung1 ,see ch4 iv4 and it will not be happy until they are torn to shreds4 ,and the difference between past and present is much the same as the difference between ,chou ,kung and a monkey4 ,when ,hsi ,shih ,a famous beauty of old4 was distressed in mind1 she knitted her brows4 ,an ugly woman of the village1 seeing how beautiful she looked1 went home1 and having worked herself into a fit frame of mind1 knitted her brows4 ,the result was that the rich people of the place barred up their doors and would not come out1 while the poor people took their wives and children and departed elsewhere4 ,that woman saw the beauty of knitted brows1 but she did not see wherein the beauty of knitted brows lay4 ,in suitability to the individual4 ,alas6 your ,master is emphatically not a success4 99 99 99 99 99 ,confucius had lived to the age of fifty-one without hearing ,,tao1 when he went south to ,p'ei1 to see ,lao ,tz4 ,lao ,tz said1 ,so you have come1 ,sir1 have you8 ,i hear you are considered a wise man up north4 ,have you got ,,tao8 ,not yet1 answered ,confucius4 ,in what direction1 asked ,lao ,tz1 have you sought for it8 ,i sought it for five years1 replied ,confucius1 in the science of numbers1 but did not succeed4 ,and then8444 continued ,lao ,tz4 ,then1 said ,confucius1 ,i spent twelve years seeking for it in the doctrine of the ,yin and ,yang1 also without success4 ,just so1 rejoined ,lao ,tz4 ,were ,,tao something which could be presented1 there is no man but would present it to his sovereign1 or to his parents4 ,could it be imparted or given1 there is no man but would impart it to his brother or give it to his child4 ,but this is impossible1 for the following reason4 ,unless there is a suitable endowment within1 ,,tao will not abide4 ,unless there is outward correctness1 ,,tao will not operate4 ,the external being unfitted for the impression of the internal1 the true ,sage does not seek to imprint4 ,the internal being unfitted for the reception of the external1 the true ,sage does not seek to receive4 ,attempting neither to teach nor to learn4 ,reputation is public property2 you may not appropriate it in excess4 ,charity and duty to one's neighbour are as caravanserais established by wise rulers of old2 you may stop there one night1 but not for long1 or you will incur reproach4 ,the perfect men of old took their road through charity1 stopping a night with duty to their neighbour1 on their way to ramble in transcendental space4 ,feeding on the produce of non-cultivation1 and establishing themselves in the domain of no obligations1 they enjoyed their transcendental inaction4 ,their food was ready to hand2 and being under no obligations to others1 they did not put any one under obligation to themselves4 ,the ancients called this the outward visible sign of an inward and spiritual grace4 ,those who make wealth their all in all1 cannot bear loss of money4 ,those who make distinction their all in all1 cannot bear loss of fame4 ,those who affect power will not place authority in the hands of others4 ,anxious while holding1 distressed if losing1 yet never taking warning from the past and seeing the folly of their pursuit1--such men are the accursed of ,god4 ,resentment1 gratitude1 taking1 giving1 censure of self1 instruction of others1 power of life and death1--these eight are the instruments of right2 but only he who can adapt himself to the vicissitudes of fortune1 without being carried away1 is fit to use them4 ,such a one is an upright man among the upright4 ,and he whose heart is not so constituted1--the door of divine intelligence is not yet opened for him4 99 99 99 99 99 ,confucius visited ,lao ,tz1 and spoke of charity and duty to one's neighbour4 ,lao ,tz said1 ,the chaff from winnowing will blind a man's eyes so that he cannot tell the points of the compass4 ,mosquitoes will keep a man awake all night with their biting4 ,and just in the same way this talk of charity and duty to one's neighbour drives me nearly crazy4 ,sir6 strive to keep the world to its own original simplicity4 ,and as the wind bloweth where it listeth1 so let ,virtue establish itself4 ,wherefore such undue energy1 as though searching for a fugitive with a big drum8 ,see p4 #afg4 ,the snow-goose is white without a daily bath4 ,the raven is black without daily colouring itself4 ,the original simplicity of black and of white is beyond the reach of argument4 ,the vista of fame and reputation is not worthy of enlargement4 ,when the pond dries up and the fishes are left upon dry ground1 to moisten them with the breath or to damp them with a little spittle is not to be compared with leaving them in the first instance in their native rivers and lakes4 ,repeated from ch4 vi4 ,on returning from this visit to ,lao ,tz1 ,confucius did not speak for three days4 ,a disciple asked him1 saying1 ,master1 when you saw ,lao ,tz1 in what direction did you admonish him8 ,i saw a ,dragon1 replied ,confucius1 --a ,dragon which by convergence showed a body1 by radiation became colour1 and riding upon the clouds of heaven1 nourished the two ,principles of ,creation4 ,my mouth was agape3 ,i could not shut it4 ,how then do you think ,i was going to admonish ,lao ,tz8 ,upon this ,tz ,kung remarked1 ,ha6 then a man can sit corpse-like manifesting his dragon-power around1 his thunder-voice heard though profound silence reigns1 his movements like those of the universe8 ,i too would go and see him4 ,more repetition1 this time from ch4 xi4 ,so on the strength of his connection with ,confucius1 ,tz ,kung obtained an interview4 ,lao ,tz received him distantly and with dignity1 saying in a low voice1 ,i am old1 ,sir4 ,what injunctions may you have to give me8 ,the administration of the ,three ,kings and of the ,five ,rulers1 replied ,tz ,kung1 was not uniform2 but their reputation has been identical4 ,how then1 ,sir1 is it that you do not regard them as ,sages8 ,come nearer1 my son1 said ,lao ,tz4 ,what mean you by not uniform8 ,yao handed over the empire to ,shun1 replied ,tz ,kung2 and ,shun to ,y4 ,y employed labour1 and ,t'ang employed troops4 ,wn ,wang followed ,chou ,hsin and did not venture to oppose him4 ,wu ,wang opposed him and would not follow4 ,therefore ,i said not uniform4 ,come nearer1 my son1 said ,lao ,tz1 and ,i will tell you about the ,three ,kings and the ,five ,rulers4 ,the ,yellow ,emperor's administration caused the affections of the people to be catholic4 ,nobody wept for the death of his parents1 and nobody found fault4 ,all loved each other equally4 ,the administration of ,yao diverted the affections of the people into particular channels4 ,if a man slew the slayer of his parents1 nobody blamed him4 ,filial affection began to predominate4 ,the administration of ,shun brought a spirit of rivalry among the people4 ,children were born after ten months' gestation2 when five months old1 they could speak2 and ere they were three years of age1 ,including gestation4 could already tell one person from another4 ,and so early death came into the world4 ,a veritable anti-climax1 hopelessly unworthy of either ,lao ,tz or ,chuang ,tz4 ,the administration of ,y wrought a change in the hearts of the people4 ,individuality prevailed1 and force was called into play4 ,killing robbers was not accounted murder2 and throughout the empire people became sub-divided into classes4 ,there was great alarm on all sides1 and the ,confucianists and the ,mihists arose4 ,at first the relationships were duly observed2 but what about the women of to-day8 ,meaning that in the olden days men could not marry before thirty1 women before twenty1 whereas now the ,state is cursed with early marriages4 ,or1 according to ,dr4 ,legge's view of a famous passage in the ,book of ,rites1 that formerly it was shameful in men and women not to be married at the age of thirty and twenty1 respectively1 whereas now the ,state is cursed with late marriages4 ,let me tell you4 ,the government of the ,three ,kings and ,five ,rulers was so only in name4 ,in reality1 it was utter confusion4 ,the wisdom of the ,three ,kings was opposed to the brilliancy of the sun and moon above1 destructive of the energy of land and water below1 and subversive of the influence of the four seasons between4 ,more repetition4 ,see ch4 x4 ad fin4 ,that wisdom is more harmful than a hornet's tail1 preventing the very animals from putting themselves into due relation with the conditions of their existence--and yet they call themselves ,sages6 ,is not their shamelessness shameful indeed8 ,at this ,tz ,kung became ill at ease4 ,the whole of the above episode may without hesitation be written off as a feeble forgery4 99 99 99 99 99 ,confucius said to ,lao ,tz1 ,i arranged the ,six ,canons of ,poetry1 ,history1 ,rites1 ,music1 ,changes1 and ,spring and ,autumn4 ,i spent much time over them1 and ,i am well acquainted with their purport4 ,i used them in admonishing seventy-two rulers1 by discourses on the wisdom of ancient sovereigns and illustrations from the lives of ,chou and ,shao4 ,yet not one ruler has in any way adopted my suggestions4 ,alas that man should be so difficult to persuade1 and wisdom so difficult to illustrate4 ,it is well for you1 ,sir1 replied ,lao ,tz1 that you did not come across any real ruler of mankind4 ,your ,six ,canons are but the worn-out foot-prints of ancient ,sages4 ,and what are foot-prints8 ,why1 the words you now utter are as it were foot-prints4 ,foot-prints are made by the shoe3 they are not the shoe itself4 ,fish-hawks gaze at each other with motionless eyes1--and their young are produced4 ,the male of a certain insect chirps with the wind while the female chirps against it1--and their offspring is produced4 ,there is another animal which1 being an hermaphrodite1 produces its own offspring4 ,nature cannot be changed4 ,destiny cannot be altered4 ,time cannot stop4 ,,tao cannot be obstructed4 ,once attain to ,,tao1 and there is nothing which you cannot accomplish4 ,without it1 there is nothing which you can accomplish4 ,for three months after this ,confucius did not leave his house4 ,then he again visited ,lao ,tz and said1 ,i have attained4 ,birds lay eggs1 fish spawn1 insects undergo metamorphosis1 and mammals suckle their young4 ,lit4 when a younger brother comes1 the elder cries1--from which may be inferred the meaning in the translation4 ,the whole sentence signifies that every development proceeds according to fixed laws4 ,it is useless to try to do anything4 ,nature is always self-similar4 ,for a long time ,i have not been enlightened4 ,and he who is not enlightened himself1--how should he enlighten others8 ,lao ,tz said1 ,ch'iu1 you have attained6 ,the style of this chapter1 says ,lin ,hsi ,chung1 gives it a foremost place among the 'outside' essays of ,chuang ,tz4 ,but the insertion of that dialogue between ,confucius and ,lao ,tz on charity and duty towards one's neighbour is like eking out a sable robe with a dog's tail4 ,,chapter ,,xv4 ,,self-,,conceit4 ,argument3--,would-be sages--,the vanity of effort--,method of the true ,sage--,passivity the key--,the soul and mortality--,re-absorption into the immortal4 ,self-conceit and assurance1 which lead men to quit society1 and be different from their fellows1 to indulge in tall talk and abuse of others1--these are nothing more than personal over-estimation1 the affectation of recluses and those who have done with the world and have closed their hearts to mundane influences4 ,preaching of charity and duty to one's neighbour1 of loyalty and truth1 of respect1 of economy1 and of humility1--this is but moral culture1 affected by would-be pacificators and teachers of mankind1 and by scholars at home or abroad4 ,preaching of meritorious services1 of fame1 of ceremonial between sovereign and minister1 of due relationship between upper and lower classes1--this is mere government1 affected by courtiers or patriots who strive to extend the boundaries of their own ,state and to swallow up the territory of others4 ,living in marshes or in wildernesses1 and passing one's days in fishing--this is mere inaction1 affected by wanderers who have turned their backs upon the world and have nothing better to do4 ,exhaling and inhaling1 ,the breathing theory4 ,see ch4 vi41 ad init4 getting rid of the old and assimilating the new1 stretching like a bear and craning like a bird1-- ,as these creatures are supposed to do in order to get good air into their systems4 --this is but valetudinarianism1 affected by professors of hygiene and those who try to preserve the body to the age of ,p'ng ,tsu4 ,see ch4 i4 ,but in self-esteem without self-conceit1 in moral culture without charity and duty to one's neighbour1 in government without rank and fame1 in retirement without solitude1 in health without hygiene1--there we have oblivion absolute coupled with possession of all things2 an infinite calm which becomes an object to be attained by all4 ,such is the ,,tao of the universe1 such is the virtue of the ,sage4 ,wherefore it has been said1 ,in tranquillity1 in stillness1 in the unconditioned1 in inaction1 we find the levels of the universe1 the very constitution of ,,tao4 ,almost verbatim from ch4 xiii1 p4 #aeh1 where the passage appears as part of ,chuang ,tz's own text1 and not as a quotation from any other author4 ,wherefore it has been said1 ,the ,sage is a negative quantity1 and is consequently in a state of passivity4 ,being passive he is in a state of repose4 ,and where passivity and repose are1 there sorrow and anxiety do not enter1 and foul influences do not collect4 ,and thus his virtue is complete and his spirituality unimpaired4 ,wherefore it has been said1 ,the birth of the ,sage is the will of ,god2 his death is but a modification of existence4 ,in repose1 he shares the passivity of the ,yin2 in action1 the energy of the ,yang4 ,he will have nothing to do with happiness1 and so has nothing to do with misfortune4 ,each of which proceeds from the other in an endless chain4 ,he must be influenced ere he will respond4 ,he must be urged ere he will move4 ,he must be compelled ere he will arise4 ,ignoring the future and the past1 he resigns himself to the laws of ,god4 ,and therefore no calamity comes upon him1 nothing injures him1 no man is against him1 no spirit punishes him4 ,he floats through life to rest in death4 ,he has no anxieties2 he makes no plans4 ,his honour does not make him illustrious4 ,his good faith reflects no credit upon himself4 ,it is all ,god's1 as part of the great scheme4 ,his sleep is dreamless1 his awaking without pain4 ,his spirituality is pure1 ,without desires4 and his soul vigorous4 ,thus unconditioned and in repose1 he is a partaker of the virtue of ,god4 ,wherefore it has been said1 ,sorrow and happiness are the heresies ,evil influences4 of virtue2 joy and anger lead astray from ,,tao2 love and hate cause the loss of virtue4 ,the heart unconscious of sorrow and happiness1--that is perfect virtue4 ,,one1 without change1--that is perfect repose4 ,without any obstruction1--that is the perfection of the unconditioned4 ,holding no relations with the external world1--that is perfection of the negative state4 ,without blemish of any kind1--that is the perfection of purity4 ,wherefore it has been said1 ,if the body toils without rest1 it dies4 ,if the mind is employed without ceasing1 it becomes wearied2 and being wearied1 its power is gone4 ,pure water is by nature clear4 ,if untouched1 it is smooth4 ,if dammed1 it will not flow1 neither will it be clear4 ,it is an emblem of the virtue of ,god4 ,wherefore it has been said1 ,pure1 without admixture2 uniform1 without change2 negative1 without action2 moved1 only at the will of ,god2--such would be the spirituality nourished according to ,,tao4 ,those who possess blades from ,kan ,the ,wu ,state4 or ,yeh1 keep them carefully in their scabbards1 and do not venture to use them4 ,for they are precious in the extreme4 ,the spirit spreads forth on all sides3 there is no point to which it does not reach1 attaining heaven above1 embracing earth beneath4 ,influencing all creation1 its form cannot be portrayed4 ,its name is then ,of-,god4 ,such is man's spiritual existence before he is born into the world of mortals4 ,the ,,tao of the pure and simple consists in preserving spirituality4 ,he who preserves his spirituality and loses it not1 becomes one with that spirituality4 ,and through that unity the spirit operates freely1 and comes into due relationship with ,god4 ,returning after its brief career on earth1 to the eternity whence it came4 ,a vulgar saying has it1 ,the masses value money2 honest men1 fame2 virtuous men1 resolution2 and ,sages1 the soul4 ,thus1 the pure is that in which there is nothing mixed2 the simple is that which implies no injury to the spirituality4 ,and he who can keep the pure and simple within himself1--he is a divine man4 ,it requires but scant acumen to relegate this chapter to the limbo of forgeries4 ,lin ,hsi ,chung thinks it is probably from the hand of the unknown artist who is responsible for ch4 xiii4 ,,chapter ,,xvi4 ,,exercise ,,of ,,faculties4 ,argument3--,,tao unattainable by mundane arts--,to be reached through repose--,the world's infancy--,the reign of peace--,government sets in--,,tao declines--,the true ,sages of old--,their purity of aim4 ,those who exercise their faculties in mere worldly studies1 hoping thereby to revert to their original condition2 and those who sink their aspirations in mundane thoughts1 hoping thereby to reach enlightenment2--these are the dullards of the earth4 ,the ancients1 in cultivating ,,tao1 begat knowledge out of repose4 ,when born1 this knowledge was not applied to any purpose2 and so it may be said that out of knowledge they begat repose4 ,knowledge and repose thus mutually producing each other1 harmony and order were developed4 ,virtue is harmony2 ,,tao is order4 ,virtue all-embracing1--hence charity4 ,,tao all-influencing1--hence duty to one's neighbour4 ,from the establishment of these two springs loyalty4 ,then comes music1 an expression of inward purity and truth2 followed by ceremonial1 or sincerity expressed in ornamental guise4 ,if music and ceremonial are ill regulated1 the empire is plunged into confusion4 ,and to attempt to correct others while one's own virtue is clouded1 is to set one's own virtue a task for which it is inadequate1 the result being that the natural constitution of the object will suffer4 ,primeval man enjoyed perfect tranquillity throughout life4 ,in his day1 the ,positive and ,negative principles were peacefully united2 spiritual beings gave no trouble2 the four seasons followed in due order2 nothing suffered any injury2 death was unknown2 men had knowledge1 but no occasion to use it4 ,this may be called perfection of unity4 ,all things1 all conditions1 were ,,one4 ,at that period1 nothing was ever made so2 but everything was so4 ,by and by1 virtue declined4 ,sui ,jen ,the ,prometheus of ,china4 and ,fu ,hsi ,see ch4 vi4 ruled the empire4 ,there was still natural adaptation1 ,of man to his surroundings4 but the unity was gone4 ,the tide of coercion had set in4 ,a further decline in virtue4 ,shn ,nung ,the inventor of agriculture4 and ,huang ,ti ,the ,yellow ,emperor4 ,see ch4 vi4 ruled the empire4 ,there was peace1 but the natural adaptation was gone4 ,again virtue declined4 ,yao and ,shun ruled the empire4 ,systems of government and moral reform were introduced4 ,man's original integrity was scattered4 ,goodness led him astray from ,,tao2 ,but for goodness1 evil could not exist4 his actions imperilled his virtue4 ,as opposed to inaction4 ,then he discarded natural instinct and took up with the intellectual4 ,mind was pitted against mind1 but it was impossible thus to settle the empire4 ,so art and learning were added4 ,but art obliterated the original constitution1 and learning overwhelmed mind2 upon which confusion set in1 and man was unable to revert to his natural instincts1 to the condition in which he at first existed4 ,thus it may be said that the world destroys ,,tao1 and that ,,tao destroys the world4 ,and the world and ,,tao thus mutually destroying each other1 how can the men of ,,tao elevate the world1 and how can the world elevate ,,tao8 ,,tao cannot elevate the world2 neither can the world elevate ,,tao4 ,though the ,sages were not to dwell on mountain and in forest1 their virtue would still be hidden2--hidden1 but not by themselves4 ,those of old who were called retired scholars1 were not men who hid their bodies1 or kept back their words1 or concealed their wisdom4 ,it was that the age was not suitable for their mission4 ,if the age was suitable and their mission a success over the empire1 they simply effaced themselves in the unity which prevailed4 ,if the age was unsuitable and their mission at failure1 they fell back upon their own resources and waited4 ,such is the way to preserve oneself4 ,those of old who preserved themselves1 did not ornament their knowledge with rhetoric4 ,they did not exhaust the empire with their knowledge4 ,they did not exhaust virtue4 ,they kept quietly to their own spheres1 and reverted to their natural instincts4 ,what then was left for them to do8 ,,tao does not deal with detail4 ,virtue does not take cognizance of trifles4 ,trifles injure virtue2 detail injures ,,tao4 ,wherefore it has been said1 ,self-reformation is enough4 ,he whose happiness is complete has attained his desire4 ,of old1 attainment of desire did not mean office4 ,it meant that nothing could be added to the sum of happiness4 ,but now it does mean office1 though office is external and is not a part of oneself4 ,that which is adventitious1 comes4 ,coming1 you cannot prevent it2 going1 you cannot arrest it4 ,therefore1 not to look on office as the attainment of desire1 and not because of poverty to become a toady1 but to be equally happy under all conditions1--this is to be without sorrow4 ,but now-a-days1 both having and not having ,office4 are causes of unhappiness4 ,from which we may infer that even happiness is not exempt from sorrow4 ,a reductio ad absurdum4 ,wherefore it has been said1 ,those who over-estimate the external and lose their natural instincts in worldliness1--these are the people of topsy-turvydom4 ,we are left in the dark as to the authorship of the numerous quotations in this and the preceding chapter4 ,it is1 however1 a point of minor importance1 neither chapter having the slightest claim to be regarded as the genuine work of ,chuang ,tz4 ,,chapter ,,xvii4 ,,autumn ,,floods4 ,argument3--,greatness and smallness always relative--,time and space infinite--,abstract dimensions do not exist--,their expression is concrete--,terms are not absolute--,like causes produce unlike effects--,in the unconditioned alone can the absolute exist--,the only absolute is ,,tao--,illustrations4 ,this chapter is supplementary to chapter ii4 ,it is the most popular of all1 and has earned for its author the sobriquet of ,autumn ,floods4 ,it was the time of autumn floods4 ,every stream poured into the river1 which swelled in its turbid course4 ,the banks receded so far from one another that it was impossible to tell a cow from a horse4 ,then the ,spirit of the ,river laughed for joy that all the beauty of the earth was gathered to himself4 ,down with the stream he journeyed east1 until he reached the ocean4 ,there1 looking eastwards and seeing no limit to its waves1 his countenance changed4 ,and as he gazed over the expanse1 he sighed and said to the ,spirit of the ,ocean1 ,a vulgar proverb says that he who has heard but part of the truth thinks no one equal to himself4 ,and such a one am ,i4 ,when formerly ,i heard people detracting from the learning of ,confucius or underrating the heroism of ,poh ,i1 ,see ch4 vi4 ,i did not believe4 ,but now that ,i have looked upon your inexhaustibility--alas for me had ,i not reached your abode1 ,i should have been for ever a laughing-stock to those of comprehensive enlightenment6 ,the ,spirit of a paltry river learns that the ripple of his rustic stream is scarcely the murmur of the world4 ,to which the ,spirit of the ,ocean replied1 ,you cannot speak of ocean to a well-frog1--the creature of a narrower sphere4 ,you cannot speak of ice to a summer insect1--the creature of a season4 ,you cannot speak of ,,tao to a pedagogue3 his scope is too restricted4 ,but now that you have emerged from your narrow sphere and have seen the great ocean1 you know your own insignificance1 and ,i can speak to you of great principles4 ,there is no body of water beneath the canopy of heaven which is greater than ocean4 ,all streams pour into it without cease1 yet it does not overflow4 ,it is constantly being drained off1 yet it is never empty4 ,spring and autumn bring no change2 floods and droughts are equally unknown4 ,and thus it is immeasurably superior to mere rivers and brooks1--though ,i would not venture to boast on this account1 for ,i get my shape from the universe1 my vital power from the ,yin and ,yang4 ,in the universe ,i am but as a small stone or a small tree on a vast mountain4 ,and conscious thus of my own insignificance1 what is there of which ,i can boast8 ,the ,four ,seas1--are they not to the universe but like puddles in a marsh8 ,the ,middle ,kingdom1--is it not to the surrounding ocean like a tare-seed in a granary8 ,of all the myriad created things1 man is but one4 ,and of all those who inhabit the land1 live on the fruit of the earth1 and move about in cart and boat1 an individual man is but one4 ,is not he1 as compared with all creation1 but as the tip of a hair upon a horse's skin8 ,the succession of the ,five ,rulers1 the contentions of the ,three ,kings1 the griefs of the philanthropist1 the labours of the administrator1 are but this and nothing more4 ,sc4 ambition4 ,poh ,i refused the throne for fame's sake4 ,confucius discoursed to get a reputation for learning4 ,this over-estimation of self on their part1 was it not very much your own in reference to water8 ,very well1 replied the ,spirit of the ,river1 am ,i then to regard the universe as great and the tip of a hair as small8 ,not at all1 said the ,spirit of the ,ocean4 ,dimensions are limitless2 time is endless4 ,conditions are not invariable2 terms are not final4 ,thus1 the wise man looks into space1 and does not regard the small as too little1 nor the great as too much2 for he knows that there is no limit to dimension4 ,he looks back into the past1 and does not grieve over what is far off1 nor rejoice over what is near2 for he knows that time is without end4 ,space infinite has been illustrated by ,locke by a centre from which you can proceed for ever in all directions4 ,time infinite1 by a point in a line from which you can proceed backwards and forwards for ever4 ,he investigates fulness and decay1 and does not rejoice if he succeeds1 nor lament if he fails2 for he knows that conditions are not invariable4 ,fulness and decay are the inevitable precursors of each other4 ,he who clearly apprehends the scheme of existence1 does not rejoice over life1 nor repine at death2 for he knows that terms are not final4 ,life and death are but links in an endless chain4 ,what man knows is not to be compared with what he does not know4 ,the span of his existence is not to be compared with the span of his non-existence4 ,with the small to strive to exhaust the great1 necessarily lands him in confusion1 and he does not attain his object4 ,how then should one be able to say that the tip of a hair is the ne plus ultra of smallness1 or that the universe is the ne plus ultra of greatness8 ,these predicates are abstract terms1 which are not names of real existences but of relations1 states1 or conditions of existences2 not things1 but conditions of things4 ,dialecticians of the day1 replied the ,spirit of the ,river1 all say that the infinitesimally small has no form1 and that the infinitesimally great is beyond all measurement4 ,is that so8 ,if we regard greatness as compared with that which is small1 said the ,spirit of the ,ocean1 there is no limit to it2 and if we regard smallness as compared with that which is great1 it eludes our sight4 ,that is1 if we proceed from the concrete to the abstract4 ,given a large or a small thing1 there is no limit to the smallness or greatness with which each may be respectively compared4 ,the infinitesimal is a subdivision of the small2 the colossal is an extension of the great4 ,in this sense the two fall into different categories4 ,both small and great things must equally possess form4 ,the mind cannot picture to itself a thing without form1 nor conceive a form of unlimited dimensions4 ,the greatness of anything may be a topic of discussion1 or the smallness of anything may be mentally realized4 ,but that which can be neither a topic of discussion nor be realized mentally1 can be neither great nor small4 ,therefore1 the truly great man1 although he does not injure others1 does not credit himself with charity and mercy4 ,these are natural to him4 ,he seeks not gain1 but does not despise his followers who do4 ,he struggles not for wealth1 but does not take credit for letting it alone4 ,he asks help from no man1 but takes no credit for his self-reliance1 neither does he despise those who seek preferment through friends4 ,he acts differently from the vulgar crowd1 but takes no credit for his exceptionality2 nor because others act with the majority does he despise them as hypocrites4 ,the ranks and emoluments of the world are to him no cause for joy2 its punishments and shame no cause for disgrace4 ,he knows that positive and negative cannot be distinguished1 ,what is positive under certain conditions will be negative under others4 ,these terms are in fact identical4 ,see ch4 ii4 that great and small cannot be defined4 ,they are infinite4 ,i have heard say1 the man of ,,tao has no reputation2 perfect virtue acquires nothing2 the truly great man ignores self2--this is the height of self-discipline4 ,clause #b of the above quotation appears with variations in ch4 xxxviii of the ,tao-,te-,ching4 ,the variations settle the correctness of the rendering already given in ,the ,remains of ,lao ,tz1 p4 #bf4 ,but how then1 asked the ,spirit of the ,river1 are the internal and external extremes of value and worthlessness1 of greatness and smallness1 to be determined8 ,with no standard of measurement4 ,from the point of view of ,,tao1 replied the ,spirit of the ,ocean1 there are no such extremes of value or worthlessness4 ,men individually value themselves and hold others cheap4 ,the world collectively withholds from the individual the right of appraising himself4 ,if we say that a thing is great or small because it is relatively great or small1 then there is nothing in all creation which is not great1 nothing which is not small4 ,to know that the universe is but as a tare-seed1 and that the tip of a hair is a mountain1--this is the expression of relativity4 ,if we say that something exists or does not exist1 in deference to the function it fulfils or does not fulfil1 then there is nothing which does not exist1 nothing which does exist4 ,to know that east and west are convertible and yet necessary terms1--this is the due adjustment of functions4 ,any given point is of course east in relation to west1 west in relation to east4 ,absolutely1 it may be said that its westness does not exclude its eastness2 or1 that it is neither east nor west4 ,if we say that anything is good or evil because it is either good or evil in our eyes1 then there is nothing which is not good1 nothing which is not evil4 ,to know that ,yao and ,chieh were both good and both evil from their opposite points of view1--this is the expression of a standard4 ,of old ,yao abdicated in favour of ,shun1 and the latter ruled4 ,kuei abdicated in favour of ,chih1 and the latter failed4 ,kuei was a prince of the ,yen ,state1 who was humbugged into imitating the glorious example of ,yao and abdicating in favour of his minister ,chih4 ,three short years of power landed the latter in all the horrors of a general revolution4 ,t'ang and ,wu ,see ch4 xii4 got the empire by fighting4 ,by fighting1 ,poh ,kung lost it4 ,a revolutionary leader who1 on the failure of his scheme1 ended his life by strangulation4 ,see the ,tso ,chuan1 #afth year of ,duke ,ai4 ,from which it may be seen that the rationale of abdicating or fighting1 of acting like ,yao or like ,chieh1 must be determined according to the opportunity1 and may not be regarded as a constant quantity4 ,a battering-ram can knock down a wall1 but it cannot repair the breach4 ,this sentence has sorely puzzled all commentators4 ,different things are differently applied4 ,ch'ih-,chi and ,hua ,liu could travel #a1jjj li in one day1 but for catching rats they were not equal to a wild cat4 ,two of the eight famous steeds of ,muh ,wang1 a semi-historical ruler of old4 ,different animals possess different aptitudes4 ,an owl can catch fleas at night1 and see the tip of a hair1 but if it comes out in the daytime its eyes are so dazzled it cannot see a mountain4 ,different creatures are differently constituted4 ,thus1 as has been said1 those who would have right without its correlative1 wrong2 or good government without its correlative1 misrule1--they do not apprehend the great principles of the universe nor the conditions to which all creation is subject4 ,one might as well talk of the existence of heaven without that of earth1 or of the negative principle without the positive1 which is clearly absurd4 ,such people1 if they do not yield to argument1 must be either fools or knaves4 ,rulers have abdicated under different conditions1 dynasties have been continued under different conditions4 ,those who did not hit off a favourable time and were in opposition to their age1--they were called usurpers4 ,those who did hit off the right time and were in harmony with their age1--they were called patriots4 ,fair and softly1 my ,river friend2 what should you know of value and worthlessness1 of great and small8 ,it is therefore quite unnecessary to teach you where to fix the limits of that of which you know nothing4 ,in this case1 replied the ,spirit of the ,river1 what am ,i to do and what am ,i not to do8 ,how am ,i to arrange my declinings and receivings1 my takings-hold and my lettings-go8 ,from the point of view of ,,tao1 said the ,spirit of the ,ocean1 value and worthlessness are like slopes and plains4 ,a slope to-day may be a plain to-morrow4 ,to consider either as absolutely such would involve great injury to ,,tao4 ,few and many are like giving and receiving presents4 ,these must not be regarded from one side1 or there will be great confusion to ,,tao4 ,it would be unfair only to regard1 from the receiver's standpoint1 the amount given4 ,the intention of the giver must also be taken into the calculation4 ,be discriminating1 as the ruler of a ,state whose administration is impartial4 ,be dispassionate1 as the worshipped deity whose dispensation is impartial4 ,be expansive1 like the points of the compass1 to whose boundlessness no limit is set4 ,embrace all creation1 and none shall be more sheltered than another4 ,this is the unconditioned4 ,and where all things are equal1 how can we have the long and the short8 ,,tao is without beginning1 without end4 ,other things are born and die4 ,they are impermanent2 and now for better1 now for worse1 they are ceaselessly changing form4 ,past years cannot be recalled3 time cannot be arrested4 ,the succession of states is endless2 and every end is followed by a new beginning4 ,thus it may be said that man's duty to his neighbour is embodied in the eternal principles of the universe4 ,all he has to do is to be4 ,the life of man passes by like a galloping horse1 changing at every turn1 at every hour4 ,what should he do1 or what should he not do1 other than let his decomposition go on8 ,if this is the case1 retorted the ,spirit of the ,river1 pray what is the value of ,,tao8 ,those who understand ,,tao1 answered the ,spirit of the ,ocean1 must necessarily apprehend the eternal principles above mentioned and be clear as to their application4 ,consequently1 they do not suffer any injury from without4 ,they never oppose1 but let all things take their course4 ,the man of perfect virtue cannot be burnt by fire1 nor drowned in water1 nor hurt by frost or sun1 nor torn by wild bird or beast4 ,not that he makes light of these2 but that he discriminates between safety and danger4 ,happy under prosperous and adverse circumstances alike1 cautious as to what he discards and what he accepts2--nothing can harm him4 ,plato taught that it was impossible to make a slave of a wise man1 meaning that the latter by virtue of his mental endowment would rise superior to mere physical thrall4 ,a wise and just man1 said he1 could be as happy in a state of slavery as in a state of freedom4 ,therefore it has been said that the natural abides within1 the artificial without4 ,virtue abides in the natural4 ,knowledge of the action of the natural and of the artificial has its root in the natural1 its development in virtue4 ,and thus1 whether in motion or at rest1 whether in expansion or in contraction1 there is always a reversion to the essential and to the ultimate4 ,those eternal principles which embody all human obligations4 ,what do you mean1 enquired the ,spirit of the ,river1 by the natural and the artificial8 ,horses and oxen1 answered the ,spirit of the ,ocean1 have four feet4 ,that is the natural4 ,put a halter on a horse's head1 a string through a bullock's nose1--that is the artificial4 ,therefore it has been said1 do not let the artificial obliterate the natural2 do not let will obliterate destiny2 do not let virtue be sacrificed to fame4 ,diligently observe these precepts without fail1 and thus you will revert to the divine4 ,if man does not set himself in opposition to ,god1 the result will be ,,tao4 99 99 99 99 99 ,the walrus envies the centipede2 ,its many legs and nimble gait4 the centipede envies the snake2 ,which moves without legs4 the snake envies the wind2 ,which moves far more quickly even without body4 the ,wind envies the eye2 ,which travels even without moving4 the eye envies the mind2 ,which can comprehend the whole universe1 past and present alike4 ,the walrus said to the centipede1 ,i hop about on one leg1 but not very successfully4 ,how do you manage all these legs you have8 ,walrus is of course an analogue4 ,but for the one leg1 the description given by a commentator of the creature mentioned in the text applies with significant exactitude4 ,i don't manage them1 replied the centipede4 ,have you never seen saliva8 ,when it is ejected1 the big drops are the size of pearls1 the small ones like mist4 ,they fall promiscuously on the ground and cannot be counted4 ,and so it is that my mechanism works naturally1 without my being conscious of the fact4 ,the centipede said to the snake1 ,with all my legs ,i do not move as fast as you with none4 ,how is that8 ,one's natural mechanism1 replied the snake1 is not a thing to be changed4 ,what need have ,i for legs8 ,the snake said to the wind1 ,i can manage to wriggle along1 but ,i have a form4 ,now you come blustering down from the north sea to bluster away to the south sea1 and you seem to be without form4 ,how is that8 ',tis true1 replied the wind1 that ,i bluster as you say2 but any one who can point at me or kick at me1 excels me4 ,as ,i cannot do as much to them4 ,on the other hand1 ,i can break huge trees and destroy large buildings4 ,that is my strong point4 ,out of all the small things in which ,i do not excel ,i make one great one in which ,i do excel4 ,and to excel in great things is given only to the ,sages4 ,everything has its own natural qualifications4 ,what is difficult to one is easy to another4 ,no illustration is given of the eye and mind4 ',tis the half-length portrait1 says ,lin ,hsi ,chung1 of a beautiful girl2--which is ingenious if not sound4 99 99 99 99 99 ,when ,confucius visited ,k'uang1 the men of ,sung surrounded him closely4 ,this is a mistake4 ,k'uang was in the ,wei ,state1 and it was by the men of ,wei that ,confucius was surrounded4 ,yet he went on playing and singing to his guitar without ceasing4 ,how is it1 ,sir1 enquired ,tz ,lu1 that you are so cheerful8 ,see p4 #afe4 ,tz ,lu would have been the first to be cheerful himself4 ,come here1 replied ,confucius1 and ,i will tell you4 ,for a long time ,i have been struggling against failure1 but in vain4 ,fate is against me4 ,for a long time ,i have been seeking success1 but in vain4 ,the hour has not come4 ,in the days of ,yao and ,shun1 no man throughout the empire was a failure1 though no one was conscious of the gain4 ,in the days of ,chieh and ,chou1 no man throughout the empire was a success1 though no one was conscious of the loss4 ,the times and circumstances were adapted accordingly4 ,to travel by water and not avoid sea-serpents and dragons1--this is the courage of the fisherman4 ,to travel by land and not avoid the rhinoceros and the tiger1--this is the courage of hunters4 ,when bright blades cross1 to look on death as on life1--this is the courage of the hero4 ,to know that failure is fate and that success is opportunity1 and to remain fearless in great danger1--this is the courage of the ,sage4 ,yu6 rest in this4 ,my destiny is cut out for me4 ,shortly afterwards1 the captain of the troops came in and apologised1 saying1 ,we thought you were ,yang ,hu2 consequently we surrounded you4 ,we find we have made a mistake4 ,whereupon he again apologised and retired4 ,yang ,hu was wanted by the people of ,wei1 and it appears that ,confucius was unfortunately like him in feature4 ,but the whole episode is clearly the interpolation of a forger4 99 99 99 99 99 ,kung ,sun ,lung ,a philosopher of the ,chao ,state1 whose treatise on the hard and white etc4 is said to be still extant4 ,see ch4 ii4 said to ,mou of ,wei1 ,when young ,i studied the ,,tao of the ancient ,sages4 ,when ,i grew up ,i knew all about the practice of charity and duty to one's neighbour1 the identification of like and unlike1 the separation of hardness and whiteness1 and about making the not-so so1 and the impossible possible4 ,i vanquished the wisdom of all the philosophies4 ,i exhausted all the arguments that were brought against me4 ,i thought that ,i had indeed reached the goal4 ,but now that ,i have heard ,chuang ,tz1 ,i am lost in astonishment at his grandeur4 ,i know not whether it is in arguing or in knowledge that ,i am not equal to him4 ,i can no longer open my mouth4 ,may ,i ask you to impart to me the secret8 ,kung ,tz ,mou leant over the table and sighed4 ,then he looked up to heaven1 and smiling replied1 saying1 ,have you never heard of the frog in the old well8--,the frog said to the turtle of the eastern sea1 ',happy indeed am ,i6 ,i hop on to the rail around the well4 ,i rest in the hollow of some broken brick4 ,swimming1 ,i gather the water under my arms and shut my mouth4 ,i plunge into the mud1 burying my feet and toes2 and not one of the cockles1 crabs1 or tadpoles ,i see around me are my match4 ,fancy pitting the happiness of an old well against all the water of ,ocean6 ,why do you not come1 ,sir1 and pay me a visit8' ,now the turtle of the eastern sea had not got its left leg down ere its right had already stuck fast1 so it shrank back and begged to be excused4 ,it then described the sea1 saying1 ',a thousand li would not measure its breadth1 nor a thousand fathoms its depth4 ,in the days of the ,great ,y1 there were nine years of flood out of ten2 but this did not add to its bulk4 ,in the days of ,t'ang1 there were seven years out of eight of drought2 but this did not narrow its span4 ,not to be affected by duration of time1 not to be affected by volume of water1--such is the great happiness of the eastern sea4' ,to be impervious to external influences4 ,at this the well-frog was considerably astonished1 and knew not what to say next4 ,and for one whose knowledge does not reach to the positive-negative domain1 ,where contraries are identical4 to attempt to understand ,chuang ,tz1 is like a mosquito trying to carry a mountain1 or an ant to swim a river1--they cannot succeed4 ,and for one whose knowledge does not reach to the abstrusest of the abstruse1 but is based only upon such victories as you have enumerated1--is not he like the frog in the well8 ,chuang ,tz moves in the realms below while soaring to heaven above4 ,for him north and south do not exist2 the four points are gone2 he is engulphed in the unfathomable4 ,for him east and west do not exist4 ,beginning with chaos1 he has gone back to ,,tao2 and yet you think you are going to examine his doctrines and meet them with argument6 ,this is like looking at the sky through a tube1 or pointing at the earth with an awl1--a small result4 ,the area covered by an awl's point being infinitesimal4 ,have you never heard how the youth of ,shou-ling went to study at ,han-tan8 ,they did not learn what they wanted at ,han-tan1 and forgot all they knew before into the bargain1 so that they returned home in disgrace4 ,and you1 if you do not go away1 you will forget all you know1 and waste your time into the bargain4 ,kung ,sun ,lung's jaw dropped2 his tongue clave to his palate2 and he slunk away4 ,another spurious episode1 as is evident from its general weakness1 not to mention repetitions of figures and allusions taken from other chapters4 ,chuang ,tz was fishing in the ,p'u when the prince of ,ch'u sent two high officials to ask him to take charge of the administration of the ,ch'u ,state4 ,chuang ,tz went on fishing1 and without turning his head said1 ,i have heard that in ,ch'u there is a sacred tortoise which has been dead now some three thousand years4 ,and that the prince keeps this tortoise carefully enclosed in a chest on the altar of his ancestral temple4 ,now would this tortoise rather be dead and have its remains venerated1 or be alive and wagging its tail in the mud8 ,it would rather be alive1 replied the two officials1 and wagging its tail in the mud4 ,begone6 cried ,chuang ,tz4 ,i too will wag my tail in the mud4 99 99 99 99 99 ,hui ,tz was prime minister in the ,liang ,state4 ,chuang ,tz went thither to visit him4 ,some one remarked1 ,chuang ,tz has come4 ,he wants to be minister in your place4 ,thereupon ,hui ,tz was afraid1 and searched all over the ,state ,with warrants4 for three days and three nights to find him4 ,then ,chuang ,tz went to see ,hui ,tz1 and said1 ,in the south there is a bird4 ,it is a kind of phnix4 ,do you know it8 ,it started from the south sea to fly to the north sea4 ,except on the wu-t'ung tree1 ,eleococca verrucosa4 ,williams4 it would not alight4 ,it would eat nothing but the fruit of the bamboo1 drink nothing but the purest spring water4 ,an owl which had got the rotten carcass of a rat1 looked up as the phnix flew by1 and screeched4 ,to warn it off4 ,are you not screeching at me over your kingdom of ,liang8 99 99 99 99 99 ,chuang ,tz and ,hui ,tz had strolled on to the bridge over the ,hao1 when the former observed1 ,see how the minnows are darting about6 ,that is the pleasure of fishes4 ,you not being a fish yourself1 said ,hui ,tz1 how can you possibly know in what consists the pleasure of fishes8 ,and you not being ,i1 retorted ,chuang ,tz1 how can you know that ,i do not know8 ,if ,i1 not being you1 cannot know what you know1 urged ,hui ,tz1 it follows that you1 not being a fish1 cannot know in what consists the pleasure of fishes4 ,let us go back1 said ,chuang ,tz1 to your original question4 ,you asked me how ,i knew in what consists the pleasure of fishes4 ,your very question shows that you knew ,i knew4 ,for you asked me how ,i knew4 ,i knew it from my own feelings on this bridge4 ,from my own feelings above the bridge ,i infer those of the fishes below4 ,,chapter ,,xviii4 ,,perfect ,,happiness4 ,argument3--,the uncertainty of human happiness--,what the world aims at is physical well-being--,this is not profitable even to the body--,in inaction alone is true happiness to be found--,inaction the rule of the material universe--,acquiescence in whatever our destiny may bring forth--,illustrations4 ,this chapter is supplementary to chapter vi4 ,is perfect happiness to be found on earth1 or not8 ,are there those who can enjoy life1 or not8 ,if so1 what do they do1 what do they affect1 what do they avoid1 what do they rest in1 accept1 reject1 like1 and dislike8 ,what the world esteems comprises wealth1 rank1 old age1 and goodness of heart4 ,what it enjoys comprises comfort1 rich food1 fine clothes1 beauty1 and music4 ,what it does not esteem comprises poverty1 want of position1 early death1 and evil behaviour4 ,what it does not enjoy comprises lack of comfort for the body1 lack of rich food for the palate1 lack of fine clothes for the back1 lack of beauty for the eye1 and lack of music for the ear4 ,if men do not get these1 they are greatly miserable4 ,yet from the point of view of our physical frame1 this is folly4 ,physically we can1 and most of us do1 get along very well without these extras4 ,wealthy people who toil and moil1 putting together more money than they can possibly use1--from the point of view of our physical frame1 is not this going beyond the mark8 ,officials of rank who turn night into day in their endeavours to compass the best ends2--from the point of view of our physical frame1 is not this a divergence8 ,man is born to sorrow1 and what misery is theirs whose old age with dulled faculties only means prolonged sorrow6 ,from the point of view of our physical frame1 this is going far astray4 ,patriots are in the world's opinion admittedly good4 ,yet their goodness does not enable them to enjoy life2 ,patriotism has been illustrated in ,china by countless heroic deeds1 associated always with the death of the hero concerned4 and so ,i know not whether theirs is veritable goodness or not4 ,if the former1 it does not enable them to enjoy life2 if the latter1 it at any rate enables them to cause others to enjoy theirs4 ,it has been said1 ,if your loyal counsels are not attended to1 depart quietly without resistance4 ,thus1 when ,tz ,hs ,the famous ,wu ,yan1 #fth century ,b4,c41 whose opposition to his sovereign led to his own disgrace and death4 resisted1 his physical frame perished2 yet had he not resisted1 he would not have made his name4 ,is there then really such a thing as this goodness1 or not8 ,as to what the world does and the way in which people are happy now1 ,i know not whether such happiness be real happiness or not4 ,the happiness of ordinary persons seems to me to consist in slavishly following the majority1 as if they could not help it4 ,yet they all say they are happy4 ,the general average of mankind are not only moderate in intellect1 but also in inclinations3 they have no tastes or wishes strong enough to incline them to do anything unusual4 ,mill's ,essay on ,liberty4 ,but ,i cannot say that this is happiness or that it is not happiness4 ,is there then1 after all1 such a thing as happiness8 ,i make true pleasure to consist in inaction1 which the world regards as great pain4 ,thus it has been said1 ,perfect happiness is the absence of happiness2 ,the non-existence of any state or condition necessarily includes the non-existence of its correlate4 ,if we do not have happiness1 we are at once exempt from misery2 and such a negative state is a state of perfect happiness4 perfect renown is the absence of renown4 ,now in this sublunary world of ours it is impossible to assign positive and negative absolutely4 ,nevertheless1 in inaction they can be so assigned4 ,perfect happiness and preservation of life are to be sought for only in inaction4 ,let us consider4 ,heaven does nothing2 yet it is clear4 ,earth does nothing2 yet it enjoys repose4 ,from the inaction of these two proceed all the modifications of things4 ,how vast1 how infinite is inaction1 yet without source6 ,how infinite1 how vast1 yet without form6 ,the endless varieties of things around us all spring from inaction4 ,therefore it has been said1 ,heaven and earth do nothing1 yet there is nothing which they do not accomplish4 ,but among men1 who can attain to inaction8 ,lin ,hsi ,chung condemns the whole of the above exordium as too closely reasoned for ,chuang ,tz1 with his rugged1 elliptical style4 ,when ,chuang ,tz's wife died1 ,hui ,tz went to condole4 ,he found the widower sitting on the ground1 singing1 with his legs spread out at a right angle1 and beating time on a bowl4 ,to live with your wife1 exclaimed ,hui ,tz1 and see your eldest son grow up to be a man1 and then not to shed a tear over her corpse1--this would be bad enough4 ,but to drum on a bowl1 and sing2 surely this is going too far4 ,not at all1 replied ,chuang ,tz4 ,when she died1 ,i could not help being affected by her death4 ,soon1 however1 ,i remembered that she had already existed in a previous state before birth1 without form1 or even substance2 that while in that unconditioned condition1 substance was added to spirit2 that this substance then assumed form2 and that the next stage was birth4 ,and now1 by virtue of a further change1 she is dead1 passing from one phase to another like the sequence of spring1 summer1 autumn1 and winter4 ,and while she is thus lying asleep in ,eternity1 for me to go about weeping and wailing would be to proclaim myself ignorant of these natural laws4 ,therefore ,i refrain4 99 99 99 99 99 ,a hunchback and a one-legged man were looking at the tombs of departed heroes1 on the ,k'un-lun ,mountains1 where the ,yellow ,emperor rests4 ,suddenly1 ulcers broke out upon their left elbows1 of a very loathsome description4 ,do you loathe this8 asked the hunchback4 ,not ,i1 replied the other1 why should ,i8 ,life is a loan with which the borrower does but add more dust and dirt to the sum total of existence4 ,life and death are as day and night2 and while you and ,i stand gazing at the evidences of mortality around us1 if the same mortality overtakes me1 why should ,i loathe it8 99 99 99 99 99 ,chuang ,tz one day saw an empty skull1 bleached1 but still preserving its shape4 ,striking it with his riding whip1 he said1 ,wert thou once some ambitious citizen whose inordinate yearnings brought him to this pass8--some statesman who plunged his country in ruin and perished in the fray8--some wretch who left behind him a legacy of shame8--some beggar who died in the pangs of hunger and cold8 ,or didst thou reach this state by the natural course of old age8 ,when he had finished speaking1 he took the skull1 and placing it under his head as a pillow1 went to sleep4 ,in the night1 he dreamt that the skull appeared to him and said1 ,you speak well1 ,sir2 but all you say has reference to the life of mortals1 and to mortal troubles4 ,in death there are none of these4 ,would you like to hear about death8 ,chuang ,tz having replied in the affirmative1 the skull began3--,in death1 there is no sovereign above1 and no subject below4 ,the workings of the four seasons are unknown4 ,our existences are bounded only by eternity4 ,the happiness of a king among men cannot exceed that which we enjoy4 ,chuang ,tz1 however1 was not convinced1 and said1 ,were ,i to prevail upon ,god to allow your body to be born again1 and your bones and flesh to be renewed1 so that you could return to your parents1 to your wife1 and to the friends of your youth1--would you be willing8 ,at this1 the skull opened its eyes wide and knitted its brows and said1 ,how should ,i cast aside happiness greater than that of a king1 and mingle once again in the toils and troubles of mortality8 ,reminding us strangely of ,hamlet4 ,when ,yen ,yan ,see p4 #agi4 went eastwards to the ,ch'i ,state1 ,confucius was sad4 ,tz ,kung arose and said1 ,is it1 ,sir1 because ,hui ,yen ,yan's personal name4 has gone east to ,ch'i that you are sad8 ,a good question1 replied ,confucius4 ,there is a saying by ,kuan ,chung ,prime ,minister to ,duke ,huan of the ,ch'i ,state1 #gth century ,b4,c4 of old which ,i highly esteem3 ',small bags won't hold big things2 short ropes won't reach down deep wells4' ,thus1 destiny is a pre-arrangement1 just as form has its limitations4 ,from neither1 to neither1 can you either take away or add4 ,and ,i fear lest ,hui1 on his visit to the prince of ,ch'i1 should preach the ,tao of ,yao and ,shun1 and dwell on the words of ,sui ,jen and ,shn ,nung4 ,the prince will then search within himself1 but will not find4 ,and not finding1 he will doubt4 ,and when a man doubts1 he will kill4 ,lit4 he will die4 ,but the verb to die is often used in the sense of to make to die2 and this seems to be the only available sense here4 ,besides1 have you not heard that of old when a sea-bird alighted outside the capital of ,lu1 the prince went out to receive it1 and gave it wine in the temple1 and had the ,chiu ,shao ,music composed by the legendary ,emperor ,shun4 played to amuse it1 and a bullock slaughtered to feed it8 ,but the bird was dazed and too timid to eat or drink anything2 and in three days it was dead4 ,this was treating the bird like oneself1 and not as a bird would treat a bird4 ,had he treated it as a bird would have treated a bird1 he would have put it to roost in a deep forest1 to wander over a plain1 to swim in a river or lake1 to feed upon fish1 to fly in order1 and to settle leisurely4 ,when the bird was already terrified at human voices1 fancy adding music6 ,play the ,hsien ,ch'ih ,music of the ,yellow ,emperor4 or the ,chiu ,shao in the wilds of ,tung-t'ing1 and birds will fly away1 beasts will take themselves off1 and fishes will dive down below4 ,but men will collect to hear4 ,see p4 #bdd4 ,water1 which is life to fishes1 is death to man4 ,being differently constituted1 their likes and dislikes are different4 ,therefore the ,sages of the past favoured not uniformity of skill or of occupation4 ,reputation was commensurate with reality2 means were adapted to the end4 ,this was called a due relationship with others coupled with advantage to oneself4 ,several sentences of the above are clearly in imitation of parts of ch4 ii4 ,the whole episode is beyond doubt a forgery4 99 99 99 99 99 ,lieh ,tz1 being on a journey1 was eating by the roadside1 when he saw an old skull4 ,plucking a blade of grass1 he pointed at it and said1 ,only you and ,i know that there is no such thing as life and no such thing as death4 ,lit4 that you have never died nor lived4 ,are you really at peace8 ,or am ,i really happy8 ,who can say whether what we call death may not after all be life1 and life death8 ,certain germs1 falling upon water1 become duckweed4 ,when they reach the junction of the land and the water1 they become lichen4 ,spreading up the bank1 they become the dog-tooth violet4 ,reaching rich soil1 they become wu-tsu1 the root of which becomes grubs1 while the leaves comes from butterflies1 or hs4 ,these are changed into insects1 born in the chimney corner1 which look like skeletons4 ,their name is ch'-to4 ,after a thousand days1 the ch'-to becomes a bird1 called ,kan-y-ku1 the spittle of which becomes the ss-mi4 ,the ss-mi becomes a wine fly1 and that comes from an i-lu4 ,the huang-k'uang produces the chiu-yu and the mou-jui produces the glow-worm4 ,the yang-ch'i grafted to an old bamboo which has for a long time put forth no shoots1 produces the ch'ing-ning1 which produces the leopard1 which produces the horse1 which produces man4 ,then man goes back into the great ,scheme1 from which all things come and to which all things return4 ,such is the eternal round1 marked by the stages which we call life and death4 ,many of the names in the above paragraph have not been identified even by ,chinese commentators4 ,on all counts then they may safely be left where they are4 ,,chapter ,,xix4 ,,the ,,secret ,,of ,,life4 ,argument3--,the soul is from ,god--,man's body its vehicle--,the soul quickening the body is life--,care of the internal and of the external must be simultaneous--,in due nourishment of both is ,,tao4 ,this chapter is supplementary to chapter iii4 ,those who understand the conditions of life devote no attention to things which life cannot accomplish4 ,those who understand the conditions of destiny devote no attention to things over which knowledge has no control4 ,for the due nourishment of our physical frames1 certain things are needful4 ,yet where such things abound1 the physical frame is not always nourished4 ,for the preservation of life it is necessary that there should be no abandonment of the physical frame4 ,yet where the physical frame is not abandoned1 life does not always remain4 ,life comes1 and cannot be declined4 ,it goes1 and cannot be stopped4 ,but alas6 the world thinks that to nourish the frame is enough to keep life4 ,and if indeed it is not enough1 what then is the world to do8 ,although not enough1 it must still be done4 ,it cannot be neglected4 ,for if one is to neglect the physical frame1 better far to retire at once from the world4 ,by renouncing the world1 one gets rid of the cares of the world4 ,the result is a natural level1 which is equivalent to a re-birth4 ,and he who is re-born is near4 ,to ,,tao4 ,but what inducement is there to renounce the affairs of men1 to become indifferent to life8--,in the first case1 the physical body suffers no wear and tear2 in the second1 the vitality is left unharmed4 ,and he whose physical frame is perfect and whose vitality is in its original purity1--he is one with ,god4 ,mens sana in corpore sano4 ,heaven and earth are the father and mother of all things4 ,when they unite1 the result is shape4 ,when they disperse1 the original condition is renewed4 ,as in the case of ordinary mortals4 ,but if body and vitality are both perfect1 this state is called fit for translation4 ,in the ,biblical sense1 as applied to ,enoch4 ,such perfection of vitality goes back to the minister of ,god4 ,vitality is the subtle essence1 the immaterial informing principle which1 united with matter1 exhibits the phenomenon of life4 ,the term has already occurred in ch4 xi4 99 99 99 99 99 ,lieh ,tz asked ,kuan ,yin1 ,a sage who by some is said to have flourished five or six hundred years before ,lieh ,tz2 by others1 to have been an immediate disciple of ,lao ,tz1 and to have been entrusted by him with the publication of the ,tao-,t-,ching4 saying1 ,the perfect man can walk through solid bodies without obstruction4 ,he can pass through fire without being burnt4 ,he can scale the highest heights without fear4 ,how does he bring himself to this8 ,it is because he is in a condition of absolute purity1 replied ,kuan ,yin4 ,it is not cunning which enables him to dare such feats4 ,be seated1 and ,i will tell you4 ,all that has form1 sound1 and colour1 may be classed under the head thing4 ,man differs so much from the rest1 and stands at the head of all things1 simply because the latter are but what they appear and nothing more4 ,but man can attain to formlessness and vanquish death4 ,and with that which is in possession of the eternal1 how can mere things compare8 ,man may rest in the eternal fitness2 he may abide in the everlasting2 and roam from the beginning to the end of all creation4 ,he may bring his nature to a condition of ,,one2 he may nourish his strength2 he may harmonize his virtue1 and so put himself into partnership with ,god4 ,then1 when his divinity is thus assured1 and his spirit closed in on all sides1 how can anything find a passage within8 ,he is beyond the reach of objective existences4 ,a drunken man who falls out of a cart1 though he may suffer1 does not die4 ,his bones are the same as other people's2 but he meets his accident in a different way4 ,his spirit is in a condition of security4 ,he is not conscious of riding in the cart2 neither is he conscious of falling out of it4 ,ideas of life1 death1 fear1 etc41 cannot penetrate his breast2 and so he does not suffer from contact with objective existences4 ,and if such security is to be got from wine1 how much more is it to be got from ,god4 ,it is in ,god that the ,sage seeks his refuge1 and so he is free from harm4 ,an avenger does not snap in twain the murderous weapon2 neither does the most spiteful man carry his resentment to a tile which may have hit him on the head4 ,and by the extension of this principle1 the empire would be at peace2 no more confusion of war1 no more punishment of death4 ,do not develop your artificial intelligence1 but develop that intelligence which is from ,god4 ,from the latter1 results virtue2 from the former1 cunning4 ,and those who do not shrink from the natural1 nor wallow in the artificial1--they are near to perfection4 99 99 99 99 99 ,when ,confucius was on his way to the ,ch'u ,state1 he came to a forest where he saw a hunchback catching cicadas as though with his hand4 ,it is still the delight of the ,chinese gamin to capture the noisy scissor-grinder with the aid of a long bamboo tipped with bird-lime4 ,how clever you are6 cried ,confucius4 ,have you any way of doing this8 ,way1 i4e4 road1 is the primary meaning of ,,tao4 ,i have a way1 replied the hunchback4 ,in the fifth and sixth moons ,i practise balancing two balls one on top of the other4 ,at the top of his pole4 ,if they do not fall1 ,i do not miss many cicadas4 ,when ,i can balance three balls1 ,i only miss one in ten2 and when five1 then it is as though ,i caught the cicadas with my hand4 ,my body is as motionless as the stump of a tree2 my arms like dead branches4 ,heaven and earth and all creation may be around me1 but ,i am conscious only of my cicada's wings4 ,how should ,i not succeed8 ,confucius looked round at his disciples and said1 ,singleness of purpose induces concentration of the faculties4 ,of such is the success of this hunchback4 99 99 99 99 99 ,yen ,yan said to ,confucius1 ,when ,i crossed over the ,shang-shn rapid1 the boatman managed his craft with marvellous skill4 ,i asked him if handling a boat could be learnt4 ',it can1' replied he4 ',the way of those who know how to keep you afloat is more like sinking you4 ,they row as if the boat wasn't there4' ,i enquired what this meant1 but he would not tell me4 ,may ,i ask its signification4 ,it means1 answered ,confucius1 that such a man is oblivious of the water around him4 ,he regards the rapid as though dry land4 ,he looks upon an upset as an ordinary cart accident4 ,and if a man can but be impervious to capsizings and accidents in general1 whither should he not be able comfortably to go8 ,a man who plays for counters will play well4 ,if he stakes his girdle1 ,in which he keeps his loose cash4 he will be nervous2 if yellow gold1 he will lose his wits4 ,his skill is the same in each case1 but he is distracted by the value of his stake4 ,and every one who attaches importance to the external1 becomes internally without resource4 99 99 99 99 99 ,t'ien ,k'ai ,chih had an audience of ,duke ,wei of ,chou4 ,the ,duke asked him1 saying1 ,i have heard that ,chu ,hsien is studying the art of life4 ,as you are a companion of his1 pray tell me anything you know about it4 ,i do but ply the broom at his outer gate1 replied ,t'ien ,k'ai ,chih2 what should ,i know about my ,master's researches8 ,don't be so modest1 said the ,duke4 ,i am very anxious to hear about it4 ,well1 replied ,t'ien1 ,i have heard my master say that keeping life is like keeping a flock of sheep4 ,you look out for the laggards1 and whip them up4 ,what does that mean8 asked the ,duke4 ,in the ,state of ,lu1 said ,t'ien1 there was a man named ,shan ,pao4 ,he lived on the mountains and drank water4 ,all worldly interests he had put aside4 ,and at the age of seventy1 his complexion was like that of a child4 ,unluckily1 he one day fell in with a hungry tiger who killed and ate him4 ,there was also a man named ,chang ,i1 who frequented the houses of rich and poor alike4 ,at the age of forty he was attacked by some internal disease and died4 ,shan ,pao took care of his inner self1 and a tiger ate his external man4 ,chang ,i took care of himself externally1 but disease attacked him internally4 ,these two individuals both omitted to whip up the laggards4 ,there is no particular record of the worthies mentioned above4 ,confucius said1 ,neither affecting obscurity1 nor courting prominence1 but unconsciously occupying the happy mean1--he who can attain to these three will enjoy a surpassing fame4 ,in dangerous parts1 where one wayfarer out of ten meets his death1 fathers and sons and brothers will counsel each other not to travel without a sufficient escort4 ,is not this wisdom8 ,and there where men are also greatly in danger1 in the lists of passion1 in the banquet hour1 not to warn them is error indeed4 ,physical precautions are not alone sufficient4 ,man's moral nature equally requires constant watchfulness and care4 ,the ,grand ,augur1 in his ceremonial robes1 approached the shambles and thus addressed the pigs3-- ,how can you object to die8 ,i shall fatten you for three months4 ,i shall discipline myself for ten days and fast for three4 ,i shall strew fine grass1 and place you bodily upon a carved sacrificial dish4 ,does not this satisfy you8 ,then speaking from the pigs' point of view1 he continued1 ,it is better perhaps after all to live on bran and escape the shambles4444 ,but then1 added he1 speaking from his own point of view1 to enjoy honour when alive one would readily die on a war-shield or in the headsman's basket4 ,so he rejected the pigs' point of view and adopted his own point of view4 ,in what sense then was he different from the pigs8 ,even as a pig thinks of nothing but eating1 so was the ,grand ,augur ready to sacrifice everything1 life itself1 for paltry fame4 99 99 99 99 99 ,when ,duke ,huan was out hunting1 with ,kuan ,chung as his charioteer1 he saw a bogy4 ,catching hold of ,kuan ,chung's hand1 he asked him1 saying1 ,what do you see8 ,i see nothing1 replied ,kuan ,chung4 ,but when the ,duke got home he became delirious1 and for many days was unable to go out4 ,there came a certain ,huang ,tz ,kao ,ngao of the ,ch'i ,state ,a sage of the ,ch'i ,state1--as the commentators usually say when in reality they know nothing about the individual4 and said1 ,your ,highness is self-injured4 ,how could a bogy injure you8 ,when the vital strength is dissipated in anger1 and is not renewed1 there is a deficiency4 ,when its tendency is in one direction upwards1 the result is to incline men to wrath4 ,when its tendency is in one direction downwards1 the result is loss of memory4 ,when it remains stagnant1 in the middle of the body1 the result is disease4 ,very well1 said the ,duke1 but are there such things as bogies8 ,there are1 replied ,huang4 ,there is the mud spirit ,li2 the fire spirit ,kao2 ,lei ,t'ing1 the spirit of the dust-bin2 ,p'ei ,o and ,wa ,lung1 sprites of the north-east2 ,yi ,yang of the north-west2 ,wang ,hsiang of the water2 the ,hsin of the hills2 the ,k'uei of the mountain2 the ,p'ang ,huang of the moor2 the ,wei ,i of the marsh4 ,the garb and bearing of the above beings are very fully described by commentators4 ,and what may the ,wei ,i be like8 asked the ,duke4 ,the ,wei ,i1 replied ,huang1 is as broad as a cart-wheel and as long as the shaft4 ,it wears purple clothes and a red cap4 ,it is a sentient being1 and whenever it hears the rumble of thunder1 it stands up in a respectful attitude4 ,those who see this bogy are like to be chieftains among men4 ,the ,duke laughed exultingly and said1 ,the very one ,i saw6 ,thereupon he dressed himself and sat up2 and ere the day had closed1 without knowing it1 his sickness had left him4 ,the above episode teaches that the evils which appear to come upon us from without1 in reality have their origin within4 99 99 99 99 99 ,chi ,hsing ,tz was training fighting cocks for the prince4 ,of ,ch'i1 says a commentator4 ,at the end of ten days the latter asked if they were ready4 ,not yet1 replied ,chi2 they are in the stage of seeking fiercely for a foe4 ,again ten days elapsed1 and the prince made a further enquiry4 ,not yet1 replied ,chi2 they are still excited by the sounds and shadows of other cocks4 ,ten days more1 and the prince asked again4 ,not yet1 answered ,chi2 the sight of an enemy is still enough to excite them to rage4 ,but after another ten days1 when the prince again enquired1 ,chi said1 ,they will do4 ,other cocks may crow1 but they will take no notice4 ,to look at them one might say they were of wood4 ,their virtue is complete4 ,strange cocks will not dare meet them1 but will run4 ,illustrating the value of internal concentration4 99 99 99 99 99 ,confucius was looking at the cataract at ,l-liang4 ,it fell from a height of thirty jen1 #a jen #g ,chinese feet4 ,what the ancient ,chinese foot measured1 it is impossible to say4 ,for the height of the cataract it will be near enough to say #bjj ,english feet4 and its foam reached forty li away4 ,no scaly1 finny creature could enter therein4 ,meaning the rapids below4 ,yet ,confucius saw an old man go in1 and thinking that he was suffering from some trouble and desirous of ending his life1 bade a disciple run along the side to try and save him4 ,the old man emerged about a hundred paces off1 and with flowing hair went carolling along the bank4 ,confucius followed him and said1 ,i had thought1 ,sir1 you were a spirit1 but now ,i see you are a man4 ,kindly tell me1 is there any way to deal thus with water8 ,no1 replied the old man2 ,i have no way4 ,there was my original condition to begin with2 then habit growing into nature2 and lastly acquiescence in destiny4 ,plunging in with the whirl1 ,i come out with the swirl4 ,i accommodate myself to the water1 not the water to me4 ,and so ,i am able to deal with it after this fashion4 ,what do you mean1 enquired ,confucius1 by your original condition to begin with1 habit growing into nature1 and acquiescence in destiny8 ,i was born1 replied the old man1 upon dry land1 and accommodated myself to dry land4 ,that was my original condition4 ,growing up on the water1 ,i accommodated myself to the water4 ,that was what ,i meant by nature4 ,habit is second nature4 ,and doing as ,i did without being conscious of any effort so to do1 that was what ,i meant by destiny4 ,objective existences cannot injure him who puts his trust in ,god4 ,this episode occurs twice1 with textual differences1 in the works of ,lieh ,tz1 chs4 ii4 and viii4 99 99 99 99 99 ,ch'ing1 the chief carpenter1 ,of the ,lu ,state4 was carving wood into a stand for hanging musical instruments4 ,when finished1 the work appeared to those who saw it as though of supernatural execution4 ,and the prince of ,lu asked him1 saying1 ,what mystery is there in your art8 ,no mystery1 your ,highness1 replied ,ch'ing2 and yet there is something4 ,when ,i am about to make such a stand1 ,i guard against any diminution of my vital power4 ,i first reduce my mind to absolute quiescence4 ,three days in this condition1 and ,i become oblivious of any reward to be gained4 ,five days1 and ,i become oblivious of any fame to be acquired4 ,seven days1 and ,i become unconscious of my four limbs and my physical frame4 ,then1 with no thought of the ,court present to my mind1 my skill becomes concentrated1 and all disturbing elements from without are gone4 ,i enter some mountain forest4 ,i search for a suitable tree4 ,it contains the form required1 which is afterwards elaborated4 ,i see the stand in my mind's eye1 and then set to work4 ,otherwise1 there is nothing4 ,i bring my own natural capacity into relation with that of the wood4 ,what was suspected to be of supernatural execution in my work was due solely to this4 ,to obliteration of self in the infinite causality of ,god4 ,tung ,yeh ,chi exhibited his charioteering skill before ,duke ,chuang4 ,of ,lu1 says one commentator4 ,but another points out that ,yen ,ho 7infra7 is mentioned in chapter iv4 as tutor to the son of ,duke ,ling of ,wei1 which would involve an anachronism4 ,backwards and forwards he drove in lines which might have been ruled1 sweeping round at each end in curves which might have been described by compasses4 ,the ,duke1 however1 said that this was nothing more than weaving2 and bidding him drive round and round a hundred times1 returned home4 ,yen ,ho came upon him1 and then went in and said to the ,duke1 ,chi's horses are on the point of breaking down4 ,the ,duke remained silent1 making no reply2 and in a short time it was announced that the horses had actually broken down1 and that ,chi had gone away4 ,how could you tell this8 said the ,duke to ,yen ,ho4 ,because1 replied the latter1 ,chi was trying to make his horses perform a task to which they were unequal4 ,therefore ,i said they would break down4 ,illustrating the strain which mortality daily puts upon the bodies and minds of all men4 99 99 99 99 99 ,ch'ui the artisan could draw circles with his hand better than with compasses4 ,his fingers seemed to accommodate themselves so naturally to the thing he was working at1 that it was unnecessary to fix his attention4 ,his mental faculties thus remained ,,one1 and suffered no hindrance4 ,to be unconscious of one's feet implies that the shoes are easy4 ,to be unconscious of a waist implies that the girdle is easy4 ,the intelligence being unconscious of positive and negative implies that the heart is at ease4 ,no modifications within1 no yielding to influences without1 ,but always following a natural course4 --this is ease under all conditions4 ,and he who beginning with ease1 is never not at ease1 is unconscious of the ease of ease4 ,such is the condition of oblivion necessary to the due development of our natural spontaneity4 99 99 99 99 99 ,a certain ,sun ,hsiu went to the house of ,pien ,ch'ing ,tz ,both unknown to fame4 and complained1 saying1 ,in peace ,i am not considered wanting in propriety4 ,in times of trouble ,i am not considered wanting in courage4 ,yet my crops fail2 and officially ,i am not a success4 ,from my village an outcast1 ,i am an outlaw from my ,state4 ,how have ,i offended against ,god that he should visit me with such a fate8 ,have you not heard1 replied ,pien ,tz1 how the perfect man conducts himself8 ,he is oblivious of his physical organisation4 ,he is beyond the reach of sight and hearing4 ,he moves outside the limits of this dusty world1 rambling transcendentally in the domain of no-affairs4 ,this is called acting but not from self-confidence1 influencing but not from authority4 ,that is1 acting not in consequence of self-confidence1 but without reference to it2 sc4 naturally4 ,influencing1 not because of authority1 but gaining authority because of natural influence4 ,this quotation appears1 though ,chuang ,tz or whoever may be responsible for this episode does not say so1 in chs4 x4 and li4 of the ,tao-,t-,ching4 ,but you1 you make a show of your knowledge in order to startle fools4 ,you cultivate yourself in contrast to the degradation of others4 ,and you blaze along as though the sun and moon were under your arms4 ,these last three sentences will be found verbatim in ch4 xx4 ,whereas1 that you have a whole body in a whole skin1 and have not perished in mid career1 dumb1 blind1 or halt1 but actually hold a place among men1--this ought to be enough for you4 ,why rail at ,god8 ,begone6 ,sun ,hsiu went away1 and ,pien ,tz went in and sat down4 ,shortly afterwards1 he looked up to heaven and sighed2 whereupon a disciple asked him what was the matter4 ,when ,hsiu was here just now1 answered ,pien ,tz1 ,i spoke to him of the virtue of the perfect man4 ,i fear lest he be startled and so driven on to doubt4 ,no1 ,sir1 answered the disciple4 ,if he was right and you were wrong1 wrong will never drive right into doubt4 ,if1 on the other hand1 he was wrong and you were right1 he brought his doubt with him1 and you are not responsible4 ,not so1 said ,pien ,tz4 ,of old1 when a bird alighted outside the capital of ,lu1 the prince was delighted1 and killed an ox to feed it and had the ,chiu ,shao played to entertain it4 ,the bird1 however1 was timid and dazed and dared not to eat or drink4 ,this was treating the bird like oneself4 ,but to treat a bird as a bird would treat a bird1 you must put it to roost in a deep forest1 let it swim in river or lake1 and feed at its ease on the plain4 ,now ,sun ,hsiu is a man of small understanding2 and for me to speak to him of the perfect man is like setting a mouse to ride in a coach or a band of music to play to a quail4 ,how should he not be startled8 ,the above episode has already appeared in ch4 xviii41 ad fin4 ,,chapter ,,xx4 ,,mountain ,,trees4 ,argument3--,the alternatives of usefulness and uselessness--,,tao a tertium quid--,the human a hindrance to the divine--,altruism--,adaptation--,destiny --,illustrations4 ,this chapter is supplementary to chapter iv4 ,chuang ,tz was travelling over a mountain when he saw a huge tree well covered with foliage4 ,a woodsman had stopped near by1 not caring to take it2 and on ,chuang ,tz enquiring the reason1 he was told that it was of no use4 ,this tree1 cried ,chuang ,tz1 by virtue of being good for nothing succeeds in completing its allotted span4 ,when ,chuang ,tz left the mountain1 he put up at the house of an old friend4 ,the latter was delighted1 and ordered a servant to kill a goose and cook it4 ,which shall ,i kill8 enquired the servant2 the one that cackles or the one that doesn't8 ,his master told him to kill the one which did not cackle4 ,and accordingly1 the next day1 a disciple asked ,chuang ,tz1 saying1 ,yesterday1 that tree on the mountain1 because good for nothing1 was to succeed in completing its allotted span4 ,but now1 our host's goose1 which is good for nothing1 has to die4 ,upon which horn of the dilemma will you rest8 ,i rest1 replied ,chuang ,tz with a smile1 halfway between the two4 ,in that position1 appearing to be what ,i am not1 it is impossible to avoid the troubles of mortality2 ,the text is here doubtful1 and commentators explain according to the fancy of each4 ,when a ,chinese commentator does not understand his text1 he usually slurs it over4 ,he never says ,i do not understand4 ,chu ,fu ,tz alone could rise to this height4 though1 if charioted upon ,,tao and floating far above mortality1 this would not be so4 ,no praise1 no blame2 both great and small2 changing with the change of time1 but ever without special effort2 both above and below2 making for harmony with surroundings2 reaching creation's ,first ,cause2 swaying all things and swayed by none2--how then shall such troubles come8 ,this was the method of ,shn ,nung and ,huang ,ti4 ,if another guest had happened to arrive1 says ,lin ,hsi ,chung1 ,i fancy the chance even of the cackling goose would have been small4 ,but amidst the mundane passions and relationships of man1 such would not be the case4 ,for where there is union1 there is also separation2 where there is completion1 there is also destruction2 where there is purity1 there is also oppression2 where there is honour1 there is also disparagement2 where there is doing1 there is also undoing2 where there is openness1 there is also underhandedness2 and where there is no semblance1 there is also deceit4 ,how then can there be any fixed point8 ,alas indeed6 ,take note1 my disciples1 that such is to be found only in the domain of ,,tao4 99 99 99 99 99 ,i ,liao ,a sage of the ,ch'u ,state4 of ,shih-nan paid a visit to the prince of ,lu4 ,the latter wore a melancholy look2 whereupon the philosopher of ,shih-nan enquired what was the cause4 ,i study the doctrines of the ancient ,sages1 replied the prince4 ,i carry on the work of my predecessors4 ,i respect religion4 ,i honour the good4 ,never for a moment do ,i relax in these points2 yet ,i cannot avoid misfortune1 and consequently ,i am sad4 ,your ,highness' method of avoiding misfortune1 said the philosopher of ,shih-nan1 is but a shallow one4 ,a handsome fox or a striped leopard will live in a mountain forest1 hiding beneath some precipitous cliff4 ,this is their repose4 ,they come out at night and keep in by day4 ,this is their caution4 ,though under the stress of hunger and thirst1 they lie hidden1 hardly venturing to slink secretly to the river bank in search of food4 ,this is their resoluteness4 ,nevertheless1 they do not escape the misfortune of the net and the trap4 ,but what crime have they committed8 ',tis their skin which is the cause of their trouble2 and is not the ,state of ,lu your ,highness' skin8 ,i would have your ,highness put away body and skin alike1 and cleansing your heart and purging it of passion1 betake yourself to the land where mortality is not4 ,,tao4 ,in ,nan-yeh there is a district1 called ,established-,virtue4 ,its people are simple and honest1 unselfish1 and without passions4 ,they can make1 but cannot keep4 ,they give1 but look for no return4 ,they are not conscious of fulfilling obligations4 ,they are not conscious of subservience to etiquette4 ,theirs is the natural etiquette of well-regulated minds4 ,their actions are altogether uncontrolled1 yet they tread in the way of the wise4 ,life is for enjoyment2 death1 for burial4 ,and thither ,i would have your ,highness proceed1 power discarded and the world left behind1 only putting trust in ,,tao4 ,the road is long and dangerous1 said the prince4 ,rivers and hills to be crossed1 and ,i without boat or chariot2--what then8 ,unhindered by body and unfettered in mind1 replied the philosopher1 your ,highness will be a chariot to yourself4 ,but the road is long and dreary1 argued the prince1 and uninhabited4 ,this is a play on where mortality is not1 above4 ,i shall have no one to turn to for help2 and how1 without food1 shall ,i ever be able to get there8 ,decrease expenditure ,of energy4 and lessen desires1 answered the philosopher1 and even though without provisions1 there will be enough4 ,and then through river and over sea your ,highness will travel into shoreless illimitable space4 ,from the border-land1 those who act as escort will return2 but thence onwards your ,highness will travel afar4 ,it is the human in ourselves which is our hindrance2 and the human in others which causes our sorrow4 ,the great ,yao had not this human element himself1 nor did he perceive it in others4 ,and ,i would have your ,highness put off this hindrance and rid yourself of this sorrow1 and roam with ,,tao alone through the realms of ,infinite ,nought4 ,suppose a boat is crossing a river1 and another empty boat is about to collide with it4 ,even an irritable man would not lose his temper4 ,but supposing there was some one in the second boat4 ,then the occupant of the first would shout to him to keep clear4 ,and if the other did not hear the first time1 nor even when called to three times1 bad language would inevitably follow4 ,in the first case there was no anger1 in the second there was2 because in the first case the boat was empty1 and in the second it was occupied4 ,and so it is with man4 ,if he could only roam empty through life1 who would be able to injure him8 ,with his mind in a negative state1 closed to all impressions conveyed within by the senses from without4 99 99 99 99 99 ,pei ,kung ,sh1 minister to ,duke ,ling of ,wei1 levied contributions for making bells4 ,an altar was built outside the city gate2 ,for purposes of sacrifice4 and in three months the bells1 upper and lower1 were all hung4 ,the bell-chime consisted of a frame with bells swung on an upper and lower bar4 ,when ,wang ,tz ,ch'ing ,chi ,minister to the ruling ,house of ,chou4 saw them1 he asked1 saying1 ,how1 ,sir1 did you manage this8 ,in the domain of ,,one1 replied ,sh1 there may not be managing4 ,i have heard say that which is carved and polished reverts nevertheless to its natural condition4 ,and so ,i made allowances for ignorance and for suspicion4 ,i betrayed no feeling when welcomed or dismissed4 ,i forbade not those who came1 nor detained those who went away4 ,i showed no resentment towards the unwilling1 nor gratitude towards those who gave4 ,every one subscribed what he liked2 and thus in my daily collection of subscriptions1 no injury was done4--,how much more then those who have the great ,,way8 ,if my success was due to the simple principle above enunciated1 what a success would result from ,,tao1 which is the infinite extension of such principles into every phase of existence6 ,the ,chinese word here used for way1 as a synonym of ,,tao1 settles the original meaning of the latter in the sense of road4 ,thus ,lao ,tz is said to have explained that the ,,way he taught was not the way which could be walked upon4 99 99 99 99 99 ,when ,confucius was hemmed in between ,ch'n and ,ts'ai1 he passed seven days without food4 ,the minister ,jen went to condole with him1 and said1 ,you were near1 ,sir1 to death4 ,i was indeed1 replied ,confucius4 ,do you fear death1 ,sir8 enquired ,jen4 ,i do1 said ,confucius4 ,then ,i will try to teach you1 said ,jen1 the way not to die4 ,in the eastern sea there are certain birds1 called the i-rh4 ,they behave themselves in a modest and unassuming manner1 as though unpossessed of ability4 ,they fly simultaneously3 they roost in a body4 ,in advancing1 none strives to be first2 in retreating1 none ventures to be last4 ,in eating1 none will be the first to begin2 it is considered proper to take the leavings of others4 ,therefore1 in their own ranks they are at peace1 and the outside world is unable to harm them4 ,and thus they escape trouble4 ,straight trees are the first felled4 ,sweet wells are soonest exhausted4 ,and you1 you make a show of your knowledge in order to startle fools4 ,you cultivate yourself in contrast to the degradation of others4 ,and you blaze along as though the sun and moon were under your arms2 consequently1 you cannot avoid trouble4 ,see p4 #bdc4 ,formerly1 ,i heard a very wise man say1 ,self-praise is no recommendation4 ,in merit achieved there is deterioration4 ,in fame achieved there is loss4 ,who can discard both merit and fame and become one with the rest8 ,,tao pervades all things but is not seen4 ,t ,this is virtue1 the expression of ,,tao4 moves through all things but its place is not known4 ,in its purity and constancy1 it may be compared with the purposeless4 ,remaining concealed1 rejecting power1 it works not for merit nor for fame4 ,thus1 not censuring others1 it is not censured by others4 ,and if the perfect man cares not for fame1 why1 ,sir1 should you take pleasure in it8 ,good indeed6 replied ,confucius2 and forthwith he took leave of his friends and dismissed his disciples and retired to the wilds1 where he dressed himself in skins and serge and fed on acorns and chestnuts4 ,he passed among the beasts and birds and they took no heed of him4 ,and if so1 how much more among men8 ,an unquestionably spurious episode4 ,confucius asked ,tz ,sang ,hu1 ,see ch4 vi4 saying1 ,i have been twice expelled from ,lu4 ,my tree was cut down in ,sung4 ,i have been tabooed in ,wei4 ,i am a failure in ,shang and ,chou4 ,i was surrounded between ,ch'n and ,ts'ai4 ,and in addition to all these troubles1 my friends have separated from me and my disciples are gone4 ,how is this8 ,see p4 #ahj4 ,have you not heard1 replied ,sang ,hu1 how when the men of ,kuo fled1 one of them1 named ,lin ,hui1 cast aside most valuable regalia and carried away his child upon his back8 ,some one suggested that he was influenced by the value of the child2--but the child's value was small4 ,or by the inconvenience of the regalia2--but the inconvenience of the child would be much greater4 ,why then did he leave behind the regalia and carry off the child8 ,lin ,hui himself said1 ',the regalia involved a mere question of money4 ,the child was from ,god4' ,and so it is that in trouble and calamity mere money questions are neglected1 while we ever cling nearer to that which is from ,god4 ,and between neglecting and clinging to1 the difference is great4 ,the friendship of the superior man is negative like water4 ,the friendship of the mean man is full-flavoured like wine4 ,that of the superior man passes from the negative to the affectionate4 ,that of the mean man passes from the full-flavoured to nothing4 ,the friendship of the mean man begins without due cause1 and in like manner comes to an end4 ,i hear and obey1 replied ,confucius2 and forthwith he went quietly home1 put an end to his studies and cast aside his books4 ,his disciples no longer saluted him as teacher2 but his love for them deepened every day4 99 99 99 99 99 ,on another occasion1 ,sang ,hu said to him again1 ,when ,shun was about to die1 he commanded the ,great ,y as follows3--,be careful4 ,act in accordance with your physical body4 ,speak in accordance with your feelings4 ,you will thus not get into difficulty with the former nor suffer annoyance in the latter4 ,and as under these conditions you will not stand in need of outward embellishment of any kind1 it follows that you therefore will not stand in need of anything4 ,also an episode of doubtful authorship4 ,the commentators1 however1 have nothing to say against its genuineness4 ,chuang ,tz put on cotton clothes with patches in them1 and arranging his girdle and tieing on his shoes1 ,to keep them from falling off4 went to see the prince of ,wei4 ,how miserable you look1 ,sir6 cried the prince4 ,it is poverty1 not misery1 replied ,chuang ,tz4 ,a man who has ,,tao cannot be miserable4 ,ragged clothes and old boots make poverty1 not misery4 ,mine is what is called being out of harmony with one's age4 ,has your ,highness never seen a climbing ape8 ,give it some large tree1 and it will twist and twirl among the branches as though monarch of all it surveys4 ,yi and ,fng ,mng ,an ancient archer and his apprentice4 can never catch a glimpse of it4 ,but put it in a bramble bush1 and it will move cautiously with sidelong glances1 trembling all over with fear4 ,not that its muscles relax in the face of difficulty1 but because it is at a disadvantage as regards position1 and is unable to make use of its skill4 ,and how should any one1 living under foolish sovereigns and wicked ministers1 help being miserable1 even though he might wish not to be so8 ,it was under such circumstances that ,pi ,kan was disembowelled4 ,see ch4 iv4 ,the above episode is too much even for ,chinese critics1 and has been condemned accordingly4 99 99 99 99 99 ,when ,confucius was hemmed in between ,ch'n and ,ts'ai and had gone seven days without food1 then1 holding in his left hand a piece of dry wood and in his right hand a dry stick1 he sang a ballad of ,piao ,shih4 ,an ancient ruler4 ,he had an instrument1 but the gamut was wanting4 ,there was sound1 but no tune4 ,the sound of the wood accompanied by the voice of the man yielded a harsh result1 but it was in keeping with the feelings of his audience4 ,yen ,hui1 who was standing by in a respectful attitude1 thereupon began to turn his eyes about him2 and ,confucius1 fearing lest he should be driven by exaltation into bragging1 or by a desire for safety into sorrow1 ,as a result of hearing the song4 spoke to him as follows3-- ,hui6 it is easy to escape injury from ,god2 it is difficult to avoid the benefits of man4 ,there is no beginning and there is no end4 ,man and ,god are ,,one4 ,who then was singing just now8 ,pray1 ,sir1 what do you mean1 asked ,yen ,hui1 by saying that it is easy to escape injury from ,god8 ,hunger1 thirst1 cold1 and heat1 replied ,confucius1 are but as fetters in the path of life4 ,they belong to the natural laws which govern the universe2 and in obedience thereto ,i pass on my allotted course4 ,the subject dares not disregard the mandates of his prince4 ,and if this is man's duty to man1 how much more shall it be his duty to ,god8 ,what is the meaning of difficult to avoid the benefits of man8 asked ,yen ,hui4 ,if one begins1 replied ,confucius1 by adaptation to surroundings1 rank and power follow without cease4 ,such advantages are external2 they are not derived from oneself4 ,and my life is more or less dependent upon the external4 ,the superior man does not steal these2 nor does the good man pilfer them4 ,what then do ,i but take them as they come8 ,therefore it has been said that no bird is so wise as the swallow4 ,if it sees a place unfit to dwell in1 it will not bestow a glance thereon2 and even though it should drop food there1 it will leave the food and fly away4 ,now swallows fear man4 ,yet they dwell among men4 ,because there they find their natural abode4 ,in the same way1 man should adapt himself to the conditions which surround him4 ,and what is the meaning1 enquired ,yen ,hui1 of no beginning and no end8 ,the work goes on1 replied ,confucius1 and no man knoweth the cause4 ,how then shall he know the end1 or the beginning8 ,there is nothing left to us but to wait4 ,and that man and ,god are ,,one1 said ,yen ,hui4 ,what does that mean8 ,that man is1 replied ,confucius1 is from ,god4 ,that ,god is1 is also from ,god4 ,that man is not ,god1 is his nature4 ,sc4 that which makes him man4 ,the ,sage quietly waits for death as the end4 ,which shall unite him once again with ,god4 ,when ,chuang ,tz was wandering in the park at ,tiao-ling1 he saw a strange bird which came from the south4 ,its wings were seven feet across4 ,its eyes were an inch in circumference4 ,and it flew close past ,chuang ,tz's head to alight in a chestnut grove4 ,what manner of bird is this8 cried ,chuang ,tz4 ,with strong wings it does not fly away4 ,with large eyes it does not see4 ,or it would not have flown so near4 ,so he picked up his skirts and strode towards it with his cross-bow1 anxious to get a shot4 ,just then he saw a cicada enjoying itself in the shade1 forgetful of all else4 ,and he saw a mantis spring and seize it1 forgetting in the act its own body1 which the strange bird immediately pounced upon and made its prey4 ,and this it was which had caused the bird to forget its own nature4 ,and approach so close to man4 99 99 99 99 99 ,this episode has been widely popularised in ,chinese every-day life4 ,its details have been expressed pictorially in a roughly-executed woodcut1 with the addition of a tiger about to spring upon the man1 and a well into which both will eventually tumble4 ,a legend at the side reads1--,all is ,destiny6 ,alas6 cried ,chuang ,tz with a sigh1 how creatures injure one another4 ,loss follows the pursuit of gain4 ,those who would prey on others are preyed upon in turn themselves4 ,so he laid aside his bow and went home1 driven away by the park-keeper who wanted to know what business he had there4 ,for three months after this1 ,chuang ,tz did not leave the house2 and at length ,lin ,ch ,a disciple4 asked him1 saying1 ,master1 how is it that you have not been out for so long8 ,while keeping my physical frame1 replied ,chuang ,tz1 ,i lost sight of my real self4 ,gazing at muddy water1 ,i lost sight of the clear abyss4 ,besides1 ,i have learnt from the ,master as follows3--,when you go into the world1 follow its customs4 ,this saying is attributed1 in uncanonical works1 to ,confucius4 ,but if any one was ,master to ,chuang ,tz1 it would of course be ,lao ,tz4 ,now when ,i strolled into the park at ,tiao-ling1 ,i forgot my real self4 ,that strange bird which flew close past me to the chestnut grove1 forgot its nature4 ,the keeper of the chestnut grove took me for a thief4 ,consequently ,i have not been out4 99 99 99 99 99 ,when ,yang ,tz ,yang ,chu4 ,see ch4 viii4 went to the ,sung ,state1 he passed a night at an inn4 ,the innkeeper had two concubines1 one beautiful1 the other ugly4 ,the latter he loved2 the former1 he hated4 ,yang ,tz asked how this was2 whereupon one of the inn servants said1 ,the beautiful one is so conscious of her beauty that one does not think her beautiful4 ,the ugly one is so conscious of her ugliness that one does not think her ugly4 ,note this1 my disciples6 cried ,yang ,tz4 ,be virtuous1 but without being consciously so2 and wherever you go1 you will be beloved4 ,,chapter ,,xxi4 ,t',,ien ,,tz ,,fang4 ,argument3--,,tao cannot be imparted in words--,it is not at man's disposal--,it does not consist in formal morality--,it is an inalienable element of existence--,without it the soul dies--,with it man is happy and his immortality secure--,illustrations4 ,this chapter is supplementary to chapter vi4 ,t'ien ,tz ,fang was in attendance upon ,prince ,wn of ,wei4 ,whose tutor he was4 ,he kept on praising ,ch'i ,kung1 until at length ,prince ,wn said1 ,is ,ch'i ,kung your tutor8 ,no1 replied ,tz ,fang2 he is merely a neighbour4 ,he discourses admirably upon ,,tao4 ,that is why ,i praise him4 ,have you then no tutor8 enquired the ,prince4 ,i have1 replied ,tz ,fang4 ,and who may he be8 said ,prince ,wn4 ,tung ,kuo ,shun ,tz1 answered ,tz ,fang4 ,then how is it you do not praise him8 asked the ,prince4 ,he is perfect1 replied ,tz ,fang4 ,in appearance1 a man2 in reality1 ,god4 ,unconditioned himself1 he falls in with the conditioned1 to his own greater glory4 ,pure himself1 he can still tolerate others4 ,if men are without ,,tao1 by a mere look he calls them to a sense of error1 and causes their intentions to melt away4 ,how could ,i praise him8 ,thereupon ,tz ,fang took his leave1 and the ,prince remained for the rest of the day absorbed in silence4 ,at length he called an officer in waiting and said1 ,how far beyond us is the man of perfect virtue6 ,hitherto ,i have regarded the discussion of holiness and wisdom1 and the practice of charity and duty to one's neighbour1 as the utmost point attainable4 ,but now that ,i have heard of ,tz ,fang's tutor1 my body is relaxed and desires not movement1 my mouth is closed and desires not speech4 ,all ,i have learnt1 verily it is mere undergrowth4 ,and the kingdom of ,wei is my bane4 ,,tao is not to be reached by the superficial worker1 or by such as value the distinctions of this world4 99 99 99 99 99 ,when ,wn ,po ,hseh ,tz ,a sage from the south1 as the commentators say1 anticipating the ,middle ,kingdom below4 was on his way to ,ch'i1 he broke his journey in ,lu4 ,a certain man of ,lu begged for an interview1 but ,wn ,po ,hseh ,tz said1 ,no4 ,i have heard that the gentlemen of the ,middle ,kingdom are experts in ceremonies and obligations1 but wanting in knowledge of the human heart4 ,i do not wish to see him4 ,so he went on to ,ch'i2 but once more at ,lu1 on his way home1 the same man again begged to have an interview4 ,when ,i was last here1 cried ,wn ,po ,hseh ,tz1 he asked to see me1 and now again he asks to see me4 ,surely he must have something to communicate4 ,whereupon he went and received the stranger1 and on returning gave vent to sighs4 ,next day he received him again1 and again after the interview gave vent to sighs4 ,then his servant asked him1 saying1 ,how is it that whenever you receive this stranger1 you always sigh afterwards8 ,i have already told you1 replied ,wn ,po ,hseh ,tz1 that the people of the ,middle ,kingdom are experts in ceremonies and obligations but wanting in knowledge of the human heart4 ,the man who visited me came in and went out as per compasses and square4 ,his demeanour was now that of the dragon1 now that of the tiger4 ,he criticised me as though he had been my son4 ,he admonished me as though he had been my father4 ,therefore ,i gave vent to sighs4 ,when ,confucius saw ,wn ,po ,hseh ,tz1 the former did not utter a word4 ,whereupon ,tz ,lu said1 ,master1 you have long wished to see ,wn ,po ,hseh ,tz4 ,how is it that when you do see him you do not speak8 ,with such men as these1 replied ,confucius1 you have only to look1 and ,,tao abides4 ,there is no room for speech4 ,see ch4 v1 ad init41 on the ,doctrine which is not expressed in words4 99 99 99 99 99 ,yen ,yan ,see p4 #agi4 asked ,confucius1 saying1 ,master1 when you go at a walk1 ,i go at a walk4 ,when you trot1 ,i trot4 ,when you gallop1 ,i gallop4 ,but when you dash beyond the bounds of mortality1 ,i can only stand staring behind4 ,how is this8 ,explain yourself1 said ,confucius4 ,i mean1 continued ,yen ,yan1 that as you speak1 ,i speak4 ,as you argue1 ,i argue4 ,as you preach ,,tao1 so ,i preach ,,tao4 ,and by 'when you dash beyond the bounds of mortality ,i can only stand staring behind1' ,i mean that without speaking you make people believe you1 without striving you make people love you1 without factitious attractions you gather people around you4 ,i cannot understand how this is so4 ,what is there to prevent you from finding out8 replied ,confucius4 ,there is no sorrow to be compared with the death of the mind4 ,the death of the body is of but secondary importance4 ,cf4 ch4 ii1 ,the body decomposes1 and the mind goes with it4 ,this is our real cause for sorrow4 ,the sun rises in the east and sets in the west4 ,there is no place which he does not illuminate2 and those who have eyes and feet depend upon him to use them with success4 ,when he comes forth1 that is existence2 when he disappears1 that is non-existence4 ,and every human being has that upon which he depends for death or for life4 ,mind1 which rises with life and sets at death4 ,but if ,i1 receiving this mind-informed body1 pass without due modification to the end1 ,so that the mind perishes with the body4 day and night subject to ceaseless wear and tear like a mere thing1 unknowing what the end will be1 and in spite of this mind-informed body ,which should teach a higher lesson4 conscious only that fate cannot save me from the inevitable grave-yard1--then ,i am consuming life until at death it is as though you and ,i had but once linked arms to be finally parted for ever6 ,is not that indeed a cause for sorrow8 ,the motive of this involved paragraph is identical with that of ,mr4 ,mallock's famous essay ,is ,life ,worth ,living8 ,now you fix your attention upon something in me which1 while you look1 has already passed away4 ,yet you seek for it as though it must be still there1--like one who seeks for a horse in a market-place4 ,in the interim the animal has been sold4 ,what ,i admire in you is transitory4 ,nevertheless1 why should you grieve8 ,although my old self is constantly passing away1 there remains that which does not pass away4 ,the mind1 which feeds and thrives upon change4 99 99 99 99 99 ,confucius went to see ,lao ,tz4 ,the latter had just washed his head1 and his hair was hanging down his back to dry4 ,he looked like a lifeless body2 so ,confucius waited awhile1 but at length approached and said1 ,do my eyes deceive me1 or is this really so8 ,your frame1 ,sir1 seems like dry wood1 as if it had been left without that which informs it with the life of man4 ,chuang ,tz 787 is here repeating himself4 ,i was wandering1 replied ,lao ,tz1 in the unborn4 ,reflecting upon the state of man before his birth into the world4 ,what does that mean8 asked ,confucius4 ,my mind is trammelled1 replied ,lao ,tz1 and ,i cannot know4 ,my mouth is closed and ,i cannot speak4 ,but ,i will try to tell you what is probably the truth4 ,the perfect ,negative principle is majestically passive4 ,the perfect ,positive principle is powerfully active4 ,passivity emanates from heaven above2 activity proceeds from earth beneath4 ,the interaction of the two results in that harmony by which all things are produced4 ,there may be a ,first ,cause1 but we never see his form4 ,his report fills space4 ,there is darkness and light4 ,days come and months go4 ,work is being constantly performed1 yet we never witness the performance4 ,life must bring us from somewhere1 and death must carry us back4 ,beginning and end follow ceaselessly one upon the other1 and we cannot say when the series will be exhausted4 ,if this is not the work of a ,first ,cause1 what is it8 ,kindly explain1 said ,confucius1 what is to be got by wandering as you said4 ,the result1 answered ,lao ,tz1 is perfect goodness and perfect happiness4 ,and he who has these is a perfect man4 ,and by what means1 enquired ,confucius1 can this be attained8 ,animals1 said ,lao ,tz1 that eat grass do not mind a change of pasture4 ,creatures that live in water do not mind a change of pond4 ,a slight change may be effected so long as the essential is untouched4 ,joy1 anger1 sorrow1 happiness1 find no place in that man's breast2 for to him all creation is ,,one4 ,and all things being thus united in ,,one1 his body and limbs are but as dust of the earth1 and life and death1 beginning and end1 are but as night and day1 and cannot destroy his peace4 ,how much less such trifles as gain or loss1 misfortune or good fortune8 ,he rejects rank as so much mud4 ,for he knows that if a man is of honourable rank1 the honour is in himself1 and cannot be lost by change of condition1 nor exhausted by countless modifications of existence4 ,who then can grieve his heart8 ,those who practise ,,tao understand the secret of this4 ,master1 said ,confucius1 your virtue equals that of ,heaven and ,earth2 yet you still employ perfect precepts in the cultivation of your heart4 ,who among the sages of old could have uttered such words8 ,not so1 answered ,lao ,tz4 ,the fluidity of water is not the result of any effort on the part of the water1 but is its natural property4 ,and the virtue of the perfect man is such that even without cultivation there is nothing which can withdraw from his sway4 ,heaven is naturally high1 the earth is naturally solid1 the sun and moon are naturally bright4 ,do they cultivate these attributes8 ,confucius went forth and said to ,yen ,hui1 ,in point of ,,tao1 ,i am but as an animalcule in vinegar4 ,had not the ,master opened my eyes1 ,i should not have perceived the vastness of the universe4 ,he who would concentrate himself upon life after death must first familiarise himself with life before birth4 99 99 99 99 99 ,when ,chuang ,tz was at an interview with ,duke ,ai of ,lu1 ,who had then been dead #abj years4 the latter said1 ,we have many scholars1 ,sir1 in ,lu1 but few of your school4 ,in ,lu1 replied ,chuang ,tz1 there are but few scholars4 ,look at the number who wear scholars' robes1 said the ,duke4 ,how can you say they are few8 ,scholars who wear round hats1 answered ,chuang ,tz1 know the seasons of ,heaven4 ,scholars who wear square shoes know the shape of ,earth4 ,according to ancient ,chinese cosmogony1 ,heaven is round3 ,earth is square4 ,and scholars who loosely gird themselves are ready to decide whatever questions may arise4 ,but scholars who have ,,tao do not necessarily wear robes2 neither does the wearing of robes necessarily mean that a scholar has ,,tao4 ,if your ,highness does not think so1 why not issue an order through the ,middle ,kingdom1 making death the punishment for all who wear the robes without having the ,,tao8 ,thereupon ,duke ,ai circulated this mandate for five days1 the result being that not a single man in ,lu dared to don scholars' robes1--with the exception of one old man who1 thus arrayed1 took his stand at the ,duke's gate4 ,my ,ming editor 7a priest7 says this was ,confucius himself6 ,the ,duke summoned him to the presence1 and asked him many questions on politics1 trying to entangle him1 but in vain4 ,then ,chuang ,tz said1 ,if there is only one scholar in ,lu1 surely that is not many4 ,it is unnecessary1 says ,lin ,hsi ,chung1 to descend to anachronisms in reference to the genuineness of this episode4 99 99 99 99 99 ,rank and power had no charms for ,po ,li ,ch'i4 #gth century ,,bc4 ,this story is alluded to by ,mencius4 ,so he took to feeding cattle4 ,his cattle were always fat1 which caused ,duke ,mu of ,ch'in to ignore his low condition and entrust him with the administration4 ,shun cared nothing for life or death4 ,he was therefore able to influence men's hearts4 ,his parents even went so far as to try to kill him4 99 99 99 99 99 ,prince ,yan of ,sung desiring to draw a map1 the officials of that department presented themselves1 and after making obeisance stood waiting for the order1 more than half of them already licking their brushes and mixing their ink4 ,one of them arrived late4 ,he sauntered in without hurrying himself2 and when he had made obeisance1 did not wait but went off home4 ,the ,prince sent a man to see what he did4 ,he took off his clothes and squatted down bare-backed4 ,he will do1 cried the ,prince4 ,he is a true artist4 ,the commentators do not get much out of this episode4 ,lin ,hsi ,chung damns it as a forgery4 ,when ,wn ,wang was on a tour of inspection in ,tsang1 he saw an old man fishing4 ,but his fishing was not real fishing1 for he did not fish to catch fish1 but to amuse himself4 ,wherefore1 from the standpoint of ,,tao1 he was the more likely to succeed4 ,so ,wn ,wang wished to employ him in the administration of government1 but feared lest his own ministers1 uncles1 and brothers1 might object4 ,on the other hand1 if he let the old man go1 he could not bear to think of the people being deprived of such an influence4 ,accordingly1 that very morning he informed his ministers1 saying1 ,i once dreamt that a ,sage of a black colour and with a large beard1 riding upon a parti-coloured horse with red stockings on one side1 appeared and instructed me to place the administration in the hands of the old gentleman of ,tsang1 promising that the people would benefit greatly thereby4 ,the ministers at once said1 ,it is a command from your ,highness' father4 ,i think so1 answered ,wn ,wang4 ,but let us try by divination4 ,it is a command from your ,highness' late father1 said the ministers1 and may not be disobeyed4 ,what need for divination8 ,so the old man of ,tsang was received and entrusted with the administration4 ,he altered none of the existing statutes4 ,he issued no unjust regulations4 ,and when1 after three years1 ,wn ,wang made another inspection1 he found all dangerous organisations broken up1 the officials doing their duty as a matter of course1 while the use of measures of grain was unknown within the four boundaries of the ,state4 ,there was thus unanimity in the public voice1 singleness of official purpose1 and identity of interests to all4 ,so ,wn ,wang appointed the old man ,grand ,tutor2 and then1 standing with his face to the north1 ,an attitude of respect4 ,facing the south was the conventional position of a ruler4 asked him1 saying1 ,can such government be extended over the empire8 ,the old man of ,tsang was silent and made no reply4 ,he then abruptly took leave1 and by the evening of that same day had disappeared1 never to be heard of again4 ,yen ,yan said to ,confucius1 ,if ,wn ,wang was unable to do this of himself1 how was he able to do it by a dream8 ,silence6 cried ,confucius3 ,it is not for you to criticise ,wn ,wang who succeeded in fulfilling his mission4 ,the dream was merely to satisfy the vulgar mind4 ,the whole episode is of course spurious4 99 99 99 99 99 ,lieh ,y ,k'ou ,or ,lieh ,tz4 ,see ch4 i4 instructed ,po ,hun ,wu ,jn ,see ch4 v4 in archery4 ,drawing the bow to its full1 he placed a cup of water on his elbow and began to let fly4 ,hardly was one arrow out of sight ere another was on the string1 the archer standing all the time like a statue4 ,but this is shooting under ordinary conditions1 cried ,po ,hun ,wu ,jn2 it is not shooting under extraordinary conditions4 ,now ,i will ascend a high mountain with you1 and stand on the edge of a precipice a thousand feet in height1 and see how you can shoot then4 ,thereupon ,wu ,jn went with ,lieh ,tz up a high mountain1 and stood on the edge of a precipice a thousand feet in height1 approaching it backwards until one-fifth of his feet overhung the chasm1 when he beckoned to ,lieh ,tz to come on4 ,but the latter had fallen prostrate on the ground1 with the sweat pouring down to his heels4 ,the perfect man1 said ,wu ,jn1 soars up to the blue sky1 or dives down to the yellow springs1 ,the infernal regions4 or flies to some extreme point of the compass1 without change of countenance4 ,but you are terrified1 and your eyes are dazed4 ,your internal economy is defective4 ,you have not ,,tao4 99 99 99 99 99 ,chien ,wu ,see ch4 i4 said to ,sun ,shu ,ao1 ,a famous minister of the ,ch'u ,state4 ,sir1 you have been three times called to office without showing any elation1 and you have been three times dismissed without displaying any chagrin4 ,at first1 ,i doubted you2 but now ,i notice that your breathing is perfectly regular4 ,how do you manage thus to control your emotions8 ,i am no better than other people1 replied ,sun ,shu ,ao4 ,i regard office when it comes as something which may not be declined2 when it goes1 as something which cannot be kept4 ,to me both the getting and losing are outside my own self2 and therefore ,i feel no chagrin4 ,how am ,i better than other people8 ,besides1 ,i am not conscious of office being either in the hands of others or in my own4 ,if it is in the hands of others1 my own personality disappears2 if in mine1 theirs4 ,and amidst the cares of deliberation and investigation1 what leisure has one for troubling about rank8 ,when ,confucius heard this1 he said1 ,the perfect ,sages of old6--cunning men could not defeat them2 beautiful women could not seduce them2 robbers could not steal from them2 ,they were unmoved in the face of danger4 ,fu ,hsi and the ,yellow ,emperor could not make friends of them4 ,life and death are great2 yet these gave them no pang4 ,that would cause them to sacrifice truth4 ,how much less then rank and power6 ,the souls of such men pierced through huge mountains as though they had been nothing2 descended into the abyss without getting wet2 occupied lowly stations without chagrin4 ,they filled the whole universe2 and the more they gave to others1 the more they had themselves4 ,these last words occur in chapter lxxxi4 of the ,tao-,t-,ching4 ,it is1 to say the least1 strange to find them here in the mouth of ,confucius without a hint as to their alleged ,taoistic source4 ,the explanation is that when this episode was penned1 that patchwork treatise which passes under the name of the ,tao-,t-,ching had not been pieced together4 99 99 99 99 99 ,the ,prince of ,ch'u was sitting with the ,prince of ,fan4 ,by and by1 one of the officials of ,ch'u said1 ,there were three indications of the destruction of the ,fan ,state4 ,the destruction of the ,fan ,state1 cried the ,prince of ,fan1 did not suffice to injure my existence4 ,which was already1 by virtue of ,,tao1 beyond the reach of mundane influences4 ,and while the destruction of the ,fan ,state did not suffice to injure my existence1 the preservation of the ,ch'u ,state will not be enough to preserve yours4 ,you being without ,,tao4 ,from this point of view it will be seen that while we ,fans have not begun to be destroyed1 you ,ch'us have not begun to exist4 ,a good specimen of the ,fallacia ,amphiboli4 ,,chapter ,,xxii4 ,,knowledge ,,travels ,,north4 ,argument3--,inaction and ,,tao--,the universe our model--,spontaneity our watchword--,omnipresence and indivisibility of ,,tao--,external activity1 internal passivity--,man's knowledge finite--,illustrations4 ,this chapter is supplementary to chapter vi4 ,when ,knowledge travelled north1 across the ,black ,water1 and over the ,dark-,steep ,mountain1 he met ,do-nothing ,say-nothing and asked of him as follows3-- ,kindly tell me by what thoughts1 by what cogitations1 may ,,tao be known8 ,by resting in what1 by according in what1 may ,,tao be approached8 ,by following what1 by pursuing what1 may ,,tao be attained8 ,to these three questions1 ,do-nothing ,say-nothing returned no answer4 ,not that he would not answer1 but that he could not4 ,so when ,knowledge got no reply1 he turned round and went off to the south of the ,white ,water and up the ,ku-cheh ,mountain1 where he saw ,all-in-extremes1 and to him he put the same questions4 ,ha6 cried ,all-in-extremes1 ,i know4 ,i will tell you4444 ,but just as he was about to speak he forgot what he wanted to say4 ,so when ,knowledge got no reply1 he went back to the palace and asked the ,yellow ,emperor4 ,the latter said1 ,by no thoughts1 by no cogitations1 ,,tao may be known4 ,by resting in nothing1 by according in nothing1 ,,tao may be approached4 ,by following nothing1 by pursuing nothing1 ,,tao may be attained4 ,then ,knowledge said to the ,yellow ,emperor1 ,now you and ,i know this1 but those two know it not4 ,who is right8 ,of those two1 replied the ,yellow ,emperor1 ,do-nothing ,say-nothing is genuinely right1 and ,all-in-extremes is near4 ,you and ,i are wholly wrong4 ,those who understand it do not speak about it1 those who speak about it do not understand it4 ,these words occur in the ,tao-,t-,ching1 ch4 vi4 ,see also ante1 p4 #agj4 ,therefore the ,sage teaches a doctrine which does not find expression in words4 ,see ante1 ch4 v4 ,also ,the ,remains of ,lao ,tz1 p4 #g4 ,,tao cannot be made to come4 ,virtue cannot be reached4 ,virtue 7,t71 here the exemplification of ,,tao4 ,charity can be evoked4 ,duty to one's neighbour can be wrongly directed4 ,ceremonies are mere shams4 ,therefore it has been said1 ',if ,,tao perishes1 then ,t will perish4 ,if ,t perishes1 then charity will perish4 ,if charity perishes1 then duty to one's neighbour will perish4 ,if duty to one's neighbour perishes1 then ceremonies will perish4 ,ceremonies are but a showy ornament of ,,tao1 while oft-times the source of trouble4' ,the above is from the ,tao-,t-,ching1 ch4 xxxviii4 ,it is interesting to note how the ,yellow ,emperor annihilates time by quoting a work not written until many centuries after his date4 ,therefore it has been said1 ',those who practise ,,tao suffer daily loss4 ,if that loss proceeds until inaction ensues1 then by that very inaction there is nothing which cannot be done4' ,also in the ,tao-,t-,ching1 ch4 xlviii4 ,now1 we are already beings4 ,and if we desire to revert to our original condition1 how difficult that is6 ',tis a change to which only the greatest among us are equal4 ,life follows upon death4 ,death is the beginning of life4 ,who knows when the end is reached8 ,the life of man results from convergence of the vital fluid4 ,its convergence is life2 its dispersion1 death4 ,if then life and death are but consecutive states1 what need have ,i to complain8 ,therefore all things are ,,one4 ,what we love is animation4 ,what we hate is corruption4 ,but corruption in its turn becomes animation1 and animation once more becomes corruption4 ,therefore it has been said1 ,the world is permeated by a single vital fluid1 and ,sages accordingly venerate ,,one4 ,tota formatio procedens ex nomine uno4 ,liber ,jezirah1 p4 ,bi4 7,parisiis3 ,g4 ,postello1 #aeeb47 ,then ,knowledge said to the ,yellow ,emperor1 ,i asked ,do-nothing ,say-nothing1 but he did not answer me4 ,not that he1 would not2 he could not4 ,so ,i asked ,all-in-extremes4 ,he was just going to tell me1 but he did not tell me4 ,not that he would not2 but just as he was going to do so1 he forgot what he wanted to say4 ,now ,i ask you1 and you tell me4 ,how then are you wholly wrong8 ,of those two1 replied the ,yellow ,emperor1 the former was genuinely right1 inasmuch as he did not know4 ,the latter was near1 inasmuch as he forgot4 ,you and ,i are wholly wrong1 inasmuch as we know4 ,,tao is attained1 not by knowledge1 but by absence of knowledge4 ,when ,all-in-extremes heard of this1 he considered that the ,yellow ,emperor had spoken well4 ,spoken knowingly gives the only chance of bringing out what is here a forced play upon words4 99 99 99 99 99 ,the universe is very beautiful1 yet it says nothing4 ,the four seasons abide by a fixed law1 yet they are not heard4 ,all creation is based upon absolute principles1 yet nothing speaks4 ,and the true ,sage1 taking his stand upon the beauty of the universe1 pierces the principles of created things4 ,hence the saying that the perfect man does nothing1 the true ,sage performs nothing1 beyond gazing at the universe4 ,in the hope of attaining1 by contemplation1 a like spontaneity4 ,for man's intellect1 however keen1 face to face with the countless evolutions of things1 their death and birth1 their squareness and roundness1--can never reach the root4 ,there creation is1 and there it has ever been4 ,but the secret of life is withheld4 ,the six cardinal points1 reaching into infinity1 are ever included in ,,tao4 ,an autumn spikelet1 in all its minuteness1 must carry ,,tao within itself4 ,there is nothing on earth which does not rise and fall1 but it never perishes altogether4 ,nihilo nil posse reverti4 ,the ,yin and the ,yang1 and the four seasons1 keep to their proper order4 ,apparently destroyed1 yet really existing2 the material gone1 the immaterial left2--such is the law of creation1 which passeth all understanding4 ,this is called the root1 whence a glimpse may be obtained of ,god4 ,from this point1 upon which the finger of man can never be laid1 his mind may perhaps faintly discern the transcendent workings of that ,power by which all creation is swayed2--uncover those secret recesses where ,nature is sitting at the fires in the depths of her laboratory4 ,swedenborg4 ,yeh ,ch'eh enquired of ,p'i ,i about ,,tao4 ,for the former see ch4 ii4 ,of the latter there is no record4 ,the latter said1 ,keep your body under proper control1 your gaze concentrated upon ,,one1--and the peace of ,god will descend upon you4 ,keep back your knowledge1 and concentrate your thoughts upon ,,one1--and the holy spirit shall abide within you4 ,virtue shall beautify you1 ,,tao shall establish you1 aimless as a new-born calf which recks not how it came into the world4 ,while ,p'i ,i was still speaking1 ,yeh ,ch'eh had gone off to sleep2 at which the former rejoiced greatly1 and departed singing1 ,body like dry bone1 ,mind like dead ashes2 ,this is true knowledge1 ,not to strive after knowing the whence4 ,in darkness1 in obscurity1 ,the mindless cannot plan2-- ,what manner of man is that8 ,his mortal trammels had fallen off by his absorption into ,,tao4 99 99 99 99 99 ,shun asked ,ch'ng1 ,his tutor4 saying1 ,can one get ,,tao so as to have it for one's own8 ,your very body1 replied ,ch'ng1 is not your own4 ,how should ,,tao be8 ,if my body1 said ,shun1 is not my own1 pray whose is it8 ,it is the delegated image of ,god1 replied ,ch'ng4 ,your life is not your own4 ,it is the delegated harmony of ,god4 ,the affinity of the ,yin and ,yang causes them1 when in due proportions1 to combine and produce life4 ,your individuality is not your own4 ,it is the delegated adaptability of ,god4 ,providing the endless variety of shapes with an endless variety of complexion4 ,your posterity is not your own4 ,it is the delegated exuvi of ,god4 ,as ,god sends us into the world1 so ,he wishes us to increase and multiply4 ,you move1 but know not how4 ,you are at rest1 but know not why4 ,you taste1 but know not the cause4 ,these are the operation of ,god's laws4 ,how then should you get ,,tao so as to have it for your own8 ,cf4 ,know ye not that your body is the temple of the ,holy ,ghost1 etc4 ,i4 ,corinthians vi4 #ai4 99 99 99 99 99 ,confucius said to ,lao ,tz1 ,to-day you are at leisure4 ,pray tell me about perfect ,,tao4 ,purge your heart by fasting and discipline1 answered ,lao ,tz4 ,wash your soul as white as snow4 ,discard your knowledge4 ,,tao is abstruse and difficult of discussion4 ,i will try1 however1 to speak to you of its outline4 ,light is born of darkness4 ,classification is born of formlessness4 ,the soul is born of ,,tao4 ,the body is born of the vital essence4 ,existence springs from non-existence4 ,thus all things produce after their kind4 ,creatures with nine channels of communication are born from the womb4 ,creatures with eight are born from the egg4 ,nature is always self-similar4 ,of their coming there is no trace4 ,in their departure there is no goal4 ,no entrance gate1 no dwelling house1 they pass this way and that1 as though at the meeting of cross-roads4 ,those who enter herein become strong of limb1 subtle of thought1 and clear of sight and hearing4 ,they suffer no mental fatigue1 nor meet with physical resistance4 ,heaven cannot but be high4 ,earth cannot but be broad4 ,the sun and moon cannot but revolve4 ,all creation cannot but flourish4 ,to do so is their ,,tao4 ,but it is not from extensive study that this may be known1 nor by dialectic skill that this may be made clear4 ,the true ,sage will have none of these4 ,it is in addition without gain1 in diminution without loss1 that the true ,sage finds salvation4 ,unfathomable as the sea1 wondrously ending only to begin again1 informing all creation without being exhausted1 the ,,tao of the perfect man is spontaneous in its operation4 ,that all creation can be informed by it without exhaustion1 is its ,,tao4 ,the ,,tao of ,,tao4 ,in the ,middle ,kingdom there are men who recognise neither positive nor negative4 ,they abide between heaven and earth4 ,they act their part as mortals1 and then return to the ,cause4 ,from that standpoint1 ,of the ,cause1 sc4 ,god1 which is commensurate with infinity4 life is but a concentration of the vital fluid1 whose longest and shortest terms of existence vary by an inappreciable space1---hardly enough for the classification of ,yao and ,chieh4 ,as good and bad4 ,see ch4 iv4 ,tree-fruits and plant-fruits exhibit order in their varieties2 and the relationships of man1 though more difficult to be dealt with1 may still be reduced to order4 ,these have been classified as follows3-- #a4 ,sovereign and ,subject4 #b4 ,husband ,wife4 #c4 ,father ,son4 #d4 ,elder ,brother ,younger ,brother4 #e4 ,friend ,friend4 ,the true ,sage who meets with these1 does not violate them4 ,neither does he continue to hold fast by them4 ,he adapts himself to the exigencies of his environment4 ,adaptation by arrangement is ,t4 ,spontaneous adaptation is ,,tao1 by which sovereigns flourish and princes succeed4 ,man passes through this sublunary life as a white horse passes a crack4 ,here one moment1 gone the next4 ,neither are there any not equally subject to the ingress and egress of mortality4 ,one modification brings life2 then another1 and it is death4 ,living creatures cry out2 human beings sorrow4 ,the bow-sheath is slipped off2 the clothes-bag is dropped2 and in the confusion the soul wings its flight1 and the body follows1 on the great journey home6 ,the reality of the formless1 the unreality of that which has form1--this is known to all4 ,those who are on the road to attainment care not for these things1 but the people at large discuss them4 ,attainment implies non-discussion3 discussion implies non-attainment4 ,manifested1 ,,tao has no objective value2 hence silence is better than argument4 ,it cannot be translated into speech2 better then say nothing at all4 ,this is called the great attainment4 99 99 99 99 99 ,tung ,kuo ,tz asked ,chuang ,tz1 saying1 ,what you call ,,tao1--where is it8 ,there is nowhere1 replied ,chuang ,tz1 where it is not4 ,tell me one place at any rate where it is1 said ,tung ,kuo ,tz4 ,it is in the ant1 replied ,chuang ,tz4 ,why go so low down8 asked ,tung ,kuo ,tz4 ,it is in a tare1 said ,chuang ,tz4 ,still lower1 objected ,tung ,kuo ,tz4 ,it is in a potsherd1 said ,chuang ,tz4 ,worse still6 cried ,tung ,kuo ,tz4 ,it is in ordure1 said ,chuang ,tz4 ,and ,tung ,kuo ,tz made no reply4 ,sir1 continued ,chuang ,tz1 your question does not touch the essential4 ,when ,huo1 inspector of markets1 asked the managing director about the fatness of pigs1 the test was always made in parts least likely to be fat4 ,do not therefore insist in any particular direction2 for there is nothing which escapes4 ,such is perfect ,,tao2 and such also is ideal speech4 ,whole1 entire1 all1 are three words which sound differently but mean the same4 ,their purport is ,,one4 ,try to reach with me the palace of ,nowhere1 and there1 amidst the identity of all things1 carry your discussions into the infinite4 ,try to practise with me inaction1 wherein you may rest motionless1 without care1 and be happy4 ,for thus my mind becomes an abstraction4 ,it wanders not1 and yet is not conscious of being at rest4 ,it goes and comes and is not conscious of stoppages4 ,backwards and forwards without being conscious of any goal4 ,up and down the realms of ,infinity1 wherein even the greatest intellect would fail to find an end4 ,that which makes things the things they are1 is not limited to such things4 ,the limits of things are their own limits in so far as they are things4 ,the limits of the limitless1 the limitlessness of the limited1--these are called fulness and emptiness1 renovation and decay4 ,,tao causes fulness and emptiness1 but it is not either4 ,it causes renovation and decay1 but it is not either4 ,it causes beginning and end1 but it is not either4 ,it causes accumulation and dispersion1 but it is not either4 99 99 99 99 99 ,o ,ho ,kan was studying with ,shn ,nung under ,lao ,lung ,chi4 ,no record of the first and last4 ,shn ,nung was a legendary emperor who invented agriculture4 ,see p4 #aif4 ,shn ,nung used to remain shut up1 with his head on the table1 absorbed in day-dreams4 ,on one occasion1 ,o ,ho ,kan knocked at the door1 and entering said1 ,lao ,lung is dead6 ,thereupon ,shn ,nung1 leaning on his staff1 arose2 and flinging down his staff with a bang1 smiled and said1 ,o my ,master1 thou knewest me to be worthless and self-sufficient1 and thou didst leave me and die4 ,now ,i1 having no scope for my vain talk1 ,i too will die4 ,when ,yen ,kang ,tiao ,a man of ,,tao4 ,comm4 heard this1 he said1 ,those who exemplify ,,tao are sought after by all the best men in the empire4 ,now if one who has not attained to more ,,tao than the ten-thousandth part of the tip of an autumn spikelet1 is still wise enough to withhold vain talk and die1--how much more those who exemplify ,,tao8 ,to the eye it is formless1 and to the ear it is noiseless4 ,those who discuss it1 speak of it as 'the obscure4' ,but the mere fact of discussing ,,tao makes it not ,,tao4 99 99 99 99 99 ,at this the ,empyrean asked ,without-end1 saying1 ,do you know ,,tao8 ,i do not1 replied ,without-end2 whereupon the ,empyrean proceeded to ask ,inaction4 ,i do know ,,tao1 said ,inaction4 ,is there any method1 asked the ,empyrean1 by which you know ,,tao8 ,there is1 replied ,inaction4 ,what is it8 asked the ,empyrean4 ,i know1 answered ,inaction1 that ,,tao may honour and dishonour1 bind and loose4 ,that is the method by which ,i know ,,tao4 ,the ,empyrean repeated these words to ,no-beginning1 and asked him which was right1 the ignorance of ,without-end or the knowledge of ,inaction4 ,not to know1 replied ,no-beginning1 is profound4 ,to know is shallow4 ,not to know is internal4 ,to know is external4 ,here the ,empyrean broke in with a sigh1 ,then ignorance is knowledge1 and knowledge ignorance6 ,but pray whose knowledge is the knowledge of not knowing8 ,,tao1 said ,no-beginning1 cannot be heard4 ,heard1 it is not ,,tao4 ,it cannot be seen4 ,seen1 it is not ,,tao4 ,it cannot be spoken4 ,spoken1 it is not ,,tao4 ,that which imparts form to forms is itself formless2 therefore ,,tao cannot have a name4 ,form precedes name4 ,no-beginning continued1 ,he who replies to one asking about ,,tao1 does not know ,,tao4 ,although one may hear about ,,tao1 he does not really hear about ,,tao4 ,there is no such thing as asking about ,,tao4 ,there is no such thing as answering such questions4 ,to ask a question which cannot be asked is vain4 ,to answer a question which cannot be answered is unreal4 ,and one who thus meets the vain with the unreal is one who has no physical perception of the universe1 and no mental perception of the origin of existence1--unfit alike to roam over the ,k'un-lun peak or to soar into the ,supreme ,void4 99 99 99 99 99 ,light asked ,nothing1 saying1 ,do you1 ,sir1 exist1 or do you not exist8 ,but getting no answer to his question1 ,light set to work to watch for the appearance of ,nothing4 ,hidden1 vacuous1--all day long he looked but could not see it1 listened but could not hear it1 grasped at but could not seize it4 ,see ,the ,remains of ,lao ,tz1 p4 #ca4 ,bravo6 cried ,light4 ,who can equal this8 ,i can get to be nothing1 ,darkness4 but ,i cannot get as far as the absence of nothing4 ,assuming that ,nothing has an objective existence1 how can it reach this next stage8 99 99 99 99 99 ,the man who forged swords for the ,minister of ,war was eighty years of age4 ,yet he never made the slightest slip in his work4 ,the ,minister of ,war said to him1 ,is it your skill1 ,sir1 or have you any method8 ,any ,,tao8--in its earlier sense of way of doing things4 ,it is concentration1 replied the man4 ,when twenty years old1 ,i took to forging swords4 ,i cared for nothing else4 ,if a thing was not a sword1 ,i did not notice it4 ,i availed myself of whatever energy ,i did not use in other directions in order to secure greater efficiency in the direction required4 ,still more of that which is never without use2-- ,,tao4 ,so that there was nothing which did not lend its aid4 99 99 99 99 99 ,jen ,ch'iu asked ,confucius1 saying1 ,can we know about the time before the universe existed8 ,we can1 replied ,confucius4 ,time was of old precisely what it is now4 ,at this rebuff1 ,jen ,ch'iu withdrew4 ,next day he again visited ,confucius and said1 ,yesterday when ,i asked you that question and you answered me1 ,i was quite clear about it4 ,to-day ,i am confused4 ,how is this8 ,your clearness of yesterday1 answered ,confucius1 was because my answer appealed direct to your natural intelligence4 ,your confusion of to-day results from the intrusion of something other than the natural intelligence4 ,you have passed from simple apprehension to judgment4 ,there is no past1 no present1 no beginning1 no end4 ,to-day will be the yesterday of to-morrow4 ,to have posterity before one has posterity1--is that possible8 ,jen ,ch'iu made no answer1 and ,confucius continued1 ,that will do4 ,do not reply4 ,if life did not give birth to death1 and if death did not put an end to life1 surely life and death would be no longer correlates1 but would each exist independently4 ,what there was before the universe1 was ,,tao4 ,,tao makes things what they are1 but is not itself a thing4 ,nothing can produce ,,tao2 yet everything has ,,tao within it1 and continues to produce it without end4 ,in its offspring4 ,and the endless love of the ,sage for his fellow-man is based upon the same principle4 99 99 99 99 99 ,yen ,yan asked ,confucius1 saying1 ,master1 ,i have heard you declare that there may be no eagerness to conform1 no effort to adapt4 ,if so1 pray how are we to get along8 ,reach that condition which is only attained by adaptation to environment4 ,the men of old1 replied ,confucius1 practised physical1 but not moral1 modification4 ,they adapted themselves to the requirements of matter1 while their hearts remained the same4 ,the men of to-day practise moral1 not physical modification4 ,they allow their hearts to be influenced while resisting the exigencies of the external4 ,let your modification extend to the external only4 ,internally1 be constant without modification4 ,how shall you modify1 and how shall you not modify8 ,how reconcile the divergence8--,by not admitting division4 ,i4e4 by being constant without modification1 says ,lin ,hsi ,chung4 ,there was the garden of ,hsi ,wei1 the park of the ,yellow ,emperor1 the palace of ,shun1 the halls of ,t'ang and ,wu4 ,the allusion appears to be to schools of learning1 like the ,grove of ,academus4 ,see chs4 vi1 xii4 ,these were perfect men2 but had they been taught by ,confucianists and ,mihists1 they would have hammered one another to pieces over scholastic quibbles4 ,how much more then the men of to-day8 ,the perfect ,sage1 in his relations with the external world1 injures nothing4 ,neither does anything injure him4 ,and only he who is thus exempt can be trusted to conform and to adapt4 ,mountain forests and loamy fields swell my heart with joy4 ,but ere the joy be passed1 sorrow is upon me again4 ,familiarity destroys the charm4 ,joy and sorrow come and go1 and over them ,i have no control4 ,alas6 the life of man is but as a stoppage at an inn4 ,he knows that which comes within the range of his experience4 ,otherwise1 he knows not4 ,he knows that he can do what he can do1 and that he cannot do what he cannot do4 ,but there is always that which he does not know and that which he cannot do2 and to struggle that it shall not be so1--is not this a cause for grief8 ,the best language is that which is not spoken1 the best form of action is that which is without deeds4 ,then conformity and adaptation are not required4 ,spread out your knowledge and it will be found to be shallow4 ,it will by no means cover the area of the knowable4 ,read this chapter1 says one critic1 and the ,tripitaka and the ,mahyna will open out before you as beneath a sharp-edged blade4 ,,chapter ,,xxiii4 ,k,,ng ,,sang ,,ch',u4 ,argument3--,the operation of ,,tao is not seen--,spheres of action vary--,,tao remains the same--,spontaneity essential--,,tao can be divided but remains entire--,it is infinite as ,time and ,space--,it is unconditioned--,the external and the internal--,illustrations4 ,among the disciples of ,lao ,tz was one named ,kng ,sang ,ch'u4 ,he alone had attained to the ,,tao of his ,master4 ,he lived up north1 on the ,wei-lei ,mountains4 ,of his attendants1 he dismissed those who were systematically clever or conventionally charitable4 ,the useless remained with him2 the incompetent served him4 ,and in three years the district of ,wei-lei was greatly benefited4 ,one of the inhabitants said in conversation1 ,when ,mr4 ,kng ,sang first came among us1 we did not know what to make of him4 ,now1 we could not say enough about him in a day1 and even a year would leave something unsaid4 ,surely he must be a true ,sage4 ,why not pray to him as to the spirits1 and honour him as a tutelary god of the land8 ,on hearing of this1 ,kng ,sang ,ch'u turned his face to the south ,towards the abode of ,lao ,tz4 in shame1 at which his disciples were astonished4 ,but ,kng ,sang said1 ,what cause have you for astonishment8 ,the influence of spring quickens the life of plants1 and autumn brings them to maturity4 ,in the absence of any agent1 how is this so8 ,it is the operation of ,,tao4 ,i have heard that the perfect man may be pent up like a corpse in a tomb1 yet the people will become unartificial and without care4 ,so powerful will be his influence4 ,but now these poor people of ,wei-lei wish to exalt me among their wise and good4 ,surely then ,i am but a shallow vessel2 and therefore ,i was shamed for the doctrine of ,lao ,tz4 ,the disciples said1 ,not so4 ,in a sixteen-foot ditch a big fish has not room to turn round2 but 'tis the very place for an eel4 ,on a six or seven-foot hillock a large beast finds no shelter1 while the uncanny fox gladly makes its lair therein4 ,besides1 ever since the days of ,yao and ,shun it has always been customary to honour the virtuous1 advance the able1 give precedence to the good and useful4 ,why not then among the people of ,wei-lei8 ,let them do it1 ,sir4 ,come here1 my children1 said ,kng ,sang ,ch'u4 ,a beast big enough to swallow a cart1 if it wanders alone from the hills1 will not escape the sorrow of the snare4 ,a fish big enough to gulp down a boat1 if stranded on the dry shore will become a prey to ants4 ,therefore it is that birds and beasts love height1 and fishes and turtles love depth4 ,and the man who cares for himself hides his body4 ,he loves the occult4 ,there is a play here upon words4 ,as to ,yao and ,shun1 what claim have they to praise8 ,their fine distinctions simply amounted to knocking a hole in a wall in order to stop it up with brambles2 ,they had better have left the wall alone4 to combing each individual hair2 to counting the grains for a rice pudding6 ,how in the name of goodness did they profit their generation8 ,if the virtuous are honoured1 emulation will ensue4 ,if knowledge be fostered1 the result will be theft4 ,people will employ their knowledge against each other4 ,these things are of no use to make people good4 ,the struggle for wealth is so severe4 ,sons murder their fathers2 ministers their princes2 men rob in broad daylight1 and bore through walls at high noon4 ,i tell you that the root of this great evil is from ,yao and ,shun1 and that its branches will extend into a thousand ages to come4 ,a thousand ages hence1 man will be feeding upon man6 ,nan ,yung ,ch'u ,a disciple4 sadly straightened his seat and said1 ,but what is one of my age to do that he may attain to this8 ,preserve your form complete1 said ,kng ,sang1 your vitality secure4 ,let no anxious thoughts intrude4 ,and then in three years' space you may attain to this4 ,i do not know1 said ,nan ,yung1 that there is any difference in the form of eyes2 yet blind men cannot see4 ,i do not know that there is any difference in the form of ears2 yet deaf men cannot hear4 ,i do not know that there is any difference in the form of hearts2 ,the seat of the intellect4 yet fools cannot use theirs to any purpose4 ,the forms are alike2 yet there is something which differentiates them4 ,one will succeed1 and another will not4 ,yet you tell me to preserve my form complete1 my vitality secure1 and let no anxious thoughts intrude4 ,but so far ,i only hear ,,tao with my ears4 ,well said6 cried ,kng ,sang2 and then he added1 ,small wasps cannot transform huge caterpillars4 ,according to ,chinese notions1 the wasp has no young4 ,it transforms a small caterpillar into the required offspring4 ,bantams cannot hatch the eggs of geese4 ,the fowls of ,lu can4 ,not that there is any difference in the hatching power of chickens4 ,one can and another cannot1 because one is naturally fitted for working on a large1 the other on a small scale4 ,my talents are of the latter order4 ,i cannot transform you4 ,why not go south and see ,lao ,tz8 ,so ,nan ,yung took some provisions1 and after a seven days' journey arrived at the abode of ,lao ,tz4 ,have you come from ,kng ,sang ,ch'u8 said the latter4 ,i have1 replied ,nan ,yung4 ,but why1 said ,lao ,tz1 bring all these people with you8 ,meaning the questions he was going to ask4 ,nan ,yung looked back in alarm1 and ,lao ,tz continued1 ,do you not understand what ,i say8 ,nan ,yung bent his head abashed1 and then looking up1 said with a sigh1 ,i have now forgotten how to answer1 in consequence of missing what ,i came to ask4 ,he was so confused by ,lao ,tz's question coming before he had had time to state his mission4 ,what do you mean8 said ,lao ,tz4 ,if ,i do not know1 replied ,nan ,yung1 men call me a fool4 ,if ,i do know1 ,i injure myself4 ,if ,i am not charitable1 ,i injure others4 ,if ,i am1 ,i injure myself4 ,if ,i do not do my duty to my neighbour1 ,i injure others4 ,if ,i do it1 ,i injure myself4 ,my trouble lies in not seeing how to escape from these three dilemmas4 ,on the strength of my connection with ,kng ,sang1 ,i would venture to ask advice4 ,when ,i saw you1 said ,lao ,tz1 ,i knew in the twinkling of an eye what was the matter with you4 ,and now what you say confirms my view4 ,you are confused1 as a child that has lost its parents4 ,you would fathom the sea with a pole4 ,you are astray4 ,you are struggling to get back to your natural self1 but cannot find the way4 ,alas6 alas6 ,nan ,yung begged to be allowed to remain1 and set to work to cultivate the good and eliminate the evil within him4 ,at the expiration of ten days1 with sorrow in his heart1 he again sought ,lao ,tz4 ,have you thoroughly cleansed yourself8 said ,lao ,tz4 ,but this grieved look4444 ,there is some evil obstruction yet4 ,if the disturbances are external1 ,sc4 sensual4 do not be always combating them1 but close the channels to the mind4 ,if the disturbances are internal1 do not strive to oppose them1 but close all entrance from without4 ,and the mind will recover itself4 ,if the disturbances are both internal and external1 then you will not even be able to hold fast to ,tao1 still less practise it4 ,if a rustic is sick1 said ,nan ,yung1 and another rustic goes to see him2 and if the sick man can say what is the matter with him1--then he is not seriously ill4 ,yet my search after ,,tao is like swallowing drugs which only increase the malady4 ,although really not so very far from ,,tao 7sc4 health7 as evidenced by my being able to describe my complaint1 which a man sick of some serious disease is scarcely able to do4 ,i beg therefore merely to ask the art of preserving life4 ,the art of preserving life1 replied ,lao ,tz1 consists in being able to keep all in ,,one1 ,sc4 ,body and soul4 ,see the ,tao-,t-,ching1 ch4 x1 where this idea has been reproduced4 to lose nothing1 to estimate good and evil without divination1 ,to know that each is bound up in the other4 to know when to stop1 and how much is enough1 to leave others alone and attend to oneself1 to be without cares and without knowledge1--to be in fact as a child4 ,a child will cry all day and not become hoarse1 because of the perfection of its constitutional harmony4 ,also reproduced in the ,tao-,t-,ching1 ch4 lv4 ,it will keep its fist tightly closed all day and not open it1 because of the concentration of its virtue4 ,it will gaze all day without taking off its eyes1 because its sight is not attracted by externals4 ,in motion1 it knows not whither it is bound2 at rest1 it is not conscious of doing anything2 but unconsciously adapts itself to the exigencies of its environment4 ,this is the art of preserving life4 ,is this then the virtue of the perfect man8 cried ,nan ,yung4 ,not so1 said ,lao ,tz4 ,i am1 as it were1 but breaking the ice4 ,the perfect man shares the food of this earth1 but the happiness of ,god4 ,he does not incur trouble either from men or things4 ,he does not join in censuring1 in plotting1 in toadying4 ,free from care he comes1 and unconscious he goes2--this is the art of preserving life4 ,this then is perfection8 inquired ,nan ,yung4 ,not yet1 said ,lao ,tz4 ,i specially asked if you could be as a child4 ,a child acts without knowing what it does2 moves without knowing whither4 ,its body is like a dry branch2 its heart like dead ashes4 ,thus1 good and evil fortune find no lodgment therein2 and there where good and evil fortune are not1 how can the troubles of mortality be8 ,those whose hearts are in a state of repose give forth a divine radiance1 by the light of which they see themselves as they are4 ,and only by cultivating such repose can man attain to the constant4 ,those who are constant are sought after by men and assisted by ,god4 ,those who are sought after by men are the people of ,god2 those who are assisted by ,god are his chosen children4 ,the stuff of which rulers are made4 ,to study this is to study what cannot be learnt4 ,to practise this is to practise what cannot be accomplished4 ,to discuss this is to discuss what can never be proved4 ,let knowledge stop at the unknowable4 ,that is perfection4 ,and for those who do not follow this1 ,god will destroy them6 ,knowledge1 says ,emerson in his ,montaigne1 or the ,sceptic1 is the knowing that we cannot know4 ,with such defences for the body1 ever prepared for the unexpected1 deferential to the rights of others1--if then calamities overtake you1 these are from ,god1 not from man4 ,let them not disturb what you have already achieved4 ,let them not penetrate into the soul's abode4 ,for there resides the ,will4 ,and if the will knows not what to will1 it will not be able to will4 ,inability to exercise the functions of will is ,,tao4 ,whatsoever is not said in all sincerity1 is wrongly said4 ,and not to be able to rid oneself of this vice is only to sink deeper towards perdition4 ,those who do evil in the open light of day1--men will punish them4 ,those who do evil in secret1--,god will punish them4 ,who fears both man and ,god1 he is fit to walk alone4 ,the term here used for ,god means strictly those spirits which are the avenging emissaries of the ,deity4 ,those who are devoted to the internal1 ,to self-culture4 in practice acquire no reputation4 ,those who are devoted to the external1 strive for pre-eminence among their fellows4 ,practice without reputation throws a halo around the meanest4 ,but he who strives for pre-eminence among his fellows1 he is as a huckster whose weariness all perceive though he himself puts on an air of gaiety4 ,he who is naturally in sympathy with man1 to him all men come4 ,but he who forcedly adapts1 has no room even for himself1 still less for others4 ,and he who has no room for others1 has no ties4 ,it is all over with him4 ,there is no weapon so deadly as man's will4 ,excalibur is second to it4 ,there is no bandit so powerful as ,nature4 ,the interaction of the ,positive and ,negative principles1 which produces the visible universe4 ,in the whole universe there is no escape from it4 ,yet it is not ,nature which does the injury4 ,it is man's own heart4 ,,tao informs its own subdivisions1 their successes and their failures4 ,what is feared in subdivision is separation4 ,from the parent stock of ,,tao4 ,what is feared in separation1 is further separation4 ,so that all connection is severed4 ,thus1 to issue forth without return1 this is development of the supernatural4 ,to issue forth and attain the goal1 this is called death4 ,to be annihilated and yet to exist1 this is convergence of the supernatural into ,,one4 ,to make things which have form appear to all intents and purposes formless1--this is the sum of all things4 ,man's final triumph over matter4 ,birth is not a beginning2 death is not an end4 ,there is existence without limitation2 there is continuity without a starting-point4 ,existence without limitation is ,space4 ,continuity without a starting-point is ,time4 ,there is birth1 there is death1 there is issuing forth1 there is entering in4 ,that through which one passes in and out without seeing its form1 that is the ,portal of ,god4 ,the ,portal of ,god is ,non-,existence4 ,all things sprang from ,non-,existence4 ,existence could not make existence existence4 ,it must have proceeded from ,non-,existence1 ,the idea of existence1 independent of its correlate1 cannot be apprehended by the human intellect4 ,and ,non-,existence and ,nothing are ,,one4 ,if all things sprang from non-existence1 it might be urged that non-existence had an objective existence4 ,but non-existence is nothing1 and nothing excludes the idea of something1 making subjective and objective nothings ,,one4 ,herein is the abiding-place of the ,sage4 ,there where the matter of mortality shares the tenuity of the formless4 ,the knowledge of the ancients reached the highest point1--the time before anything existed4 ,this is the highest point4 ,it is exhaustive4 ,there is no adding to it4 ,the second best was that of those who started from existence4 ,life was to them a misfortune4 ,death was a return home4 ,there was already separation4 ,the next in the scale said that at the beginning there was nothing4 ,then life came1 to be quickly followed by death4 ,they made ,nothing the head1 ,life the trunk1 and ,death the tail of existence1 claiming as friends whoever knew that existence and non-existence1 and life and death were all ,,one4 ,these three classes1 though different1 were of the same clan2 as were ,chao ,ching who inherited fame1 and ,chia who inherited territory4 ,the fact of inheritance was the same1 but not the thing inherited1--by these men of ,ch'u4 ,there are various interpretations of this passage4 ,no two commentators agree4 ,man's life is as the soot on a kettle4 ,meaning1 concentrated smoke4 ,yet men speak of the subjective point of view4 ,but this subjective point of view will not bear the test4 ,it is a point of knowledge we cannot reach4 ,individual standards are fallacious4 ,what is subjective from one point of view is objective from another4 ,at the winter sacrifice1 the tripe may be separated from the great toe2 yet these cannot be separated4 ,each carries away the characteristics of the whole4 ,he who looks at a house1 visits the ancestral hall1 and even the latrines4 ,thus every point is the subjective point of view4 ,or else he has not seen the house but only a part4 ,where then is the subjective point of view of the house1 and by analogy1 of the man8 ,let us try to formulate this subjective point of view4 ,it originates with life1 and1 with knowledge as its tutor1 drifts into the admission of right and wrong4 ,in the abstract4 ,but one's own standard of right is the standard1 and others have to adapt themselves to it4 ,men will die for this4 ,such people look upon the useful as appertaining to wisdom1 the useless as appertaining to folly2 upon success in life as honourable1 upon failure as dishonourable4 ,not knowing the value of the useless1 or perceiving that what is so at one time is not so at another4 ,the subjective point of view is that of the present generation1 who like the cicada and the young dove see things only from their own standpoint4 ,see ch4 i4 ,if a man treads upon a stranger's toe in the market-place1 he apologises on the score of hurry4 ,if an elder brother does this1 he is quit with an exclamation of sympathy4 ,and if a parent does so1 nothing whatever is done4 ,the child being part of himself4 ,therefore it has been said1 ',perfect politeness is not artificial2 ,kuo ,hsiang says this means treating others as oneself4 ,lin ,hsi ,chung takes the natural or spontaneous view which is here adopted4 perfect duty to one's neighbour is not a matter of calculation2 perfect wisdom takes no thought2 perfect charity recognises no ties2 perfect trust requires no pledges4' ,discard the stimuli of purpose4 ,free the mind from disturbances4 ,get rid of entanglements to virtue4 ,pierce the obstructions to ,,tao4 ,honours1 wealth1 distinction1 power1 fame1 gain1--these six stimulate purpose4 ,mien1 carriage1 beauty1 arguments1 influence1 opinions1--these six disturb the mind4 ,referring1 of course1 to the mien1 carriage1 etc4 of others4 ,hate1 ambition1 joy1 anger1 sorrow1 pleasure1--these six are entanglements to virtue4 ,rejecting1 adopting1 receiving1 giving1 knowledge1 ability1--these six are obstructions to ,,tao4 ,the key to which is inaction4 ,if these twenty-four be not allowed to run riot1 then the mind will be duly ordered4 ,and being duly ordered1 it will be in repose4 ,and being in repose1 it will be clear of perception4 ,and being clear of perception1 it will be unconditioned4 ,and being unconditioned1 it will be in that state of inaction by which there is nothing which cannot be accomplished4 ,,tao is the sovereign lord of ,t4 ,t is the virtue of spontaneity4 ,life is the glorifier of ,t4 ,by means of which it can be manifested4 ,nature is the substance of life4 ,the code of which life is the embodiment4 ,the operation of that nature is action4 ,the perversion of that action is error4 ,people who know put forth physical power4 ,people who know employ mental effort4 ,but what people who know do not know is to be as the eye4 ,which sees without looking4 ,emotion which is spontaneous is called virtue passive4 ,emotion which is not evoked by the external is called virtue active4 ,the names of these are antagonistic2 but essentially they are in accord4 ,all virtue should proceed from the real self1 sc4 from ,god4 ,yi was skilled in hitting the bull's-eye2 but stupid at preventing people from praising him for so doing4 ,see ch4 v4 ,the ,sage devotes himself to the natural and neglects the artificial4 ,for only the ,perfect ,man can devote himself profitably to the natural and artificial alike4 ,insects influence insects2 ,so as to make others like themselves because insects are natural4 ,when the ,perfect ,man hates the natural1 it is the artificially natural which he hates4 ,how much more man's alternate naturalness and artificiality8 99 99 99 99 99 ,if a bird falls in with ,yi1 ,yi will get it4 ,such is his skill4 ,and if the world were made into a cage1 birds would have no place of escape4 ,so it was that by cookery ,t'ang got hold of ,i ,yin1 and by five rams' skins ,duke ,mu of ,ch'in got ,po ,li ,ch'i4 ,but had these princes not been themselves successful at getting1 they never would have got these men4 ,apocryphal stories both4 ,i ,yin was the successful and famous minister of the founder of the ,shang dynasty4 ,for ,poh ,li ,ch'i1 see p4 #bgj4 ,a one-legged man discards ornament1 his exterior not being open to commendation4 ,condemned criminals will go up to great heights without fear1 for they no longer regard life and death from their former point of view4 ,and those who pay no attention to their moral clothing ,artificial virtues4 and condition become oblivious of their own personality2 and by thus becoming oblivious of their personality1 they proceed to be the people of ,god4 ,wherefore1 if men revere them1 they rejoice not4 ,if men insult them1 they are not angered4 ,but only those who have passed into the eternal harmony of ,god are capable of this4 ,if your anger is external1 not internal1 it will be anger proceeding from not-anger4 ,if your actions are external1 not internal1 they will be actions proceeding from inaction4 ,if you would attain peace1 level down your emotional nature4 ,if you desire spirituality1 cultivate adaptation of the intelligence4 ,if you would have your actions in accordance with what is right1 allow yourself to fall in with the dictates of necessity4 ,for necessity is the ,,tao of the ,sage4 ,do nothing save what you cannot help doing4 ,the authorship of this chapter has been disputed4 ,lin ,hsi ,chung regards the question as by no means settled4 ,,chapter ,,xxiv4 ,,hs ,,wu ,,kuei4 ,argument3--,,tao is passionless--,immorality of the moral--,obstructions to natural virtue--,the evils of action--,too much zeal--,the outward and visible--,the inward and spiritual--,illustrations4 ,hs ,wu ,kuei1 introduced by ,n ,shang1 went to see ,wu ,hou of ,wei4 ,a hermit1 a minister1 and a prince1 respectively4 ,the ,prince greeted him sympathisingly1 and said1 ,you are suffering1 ,sir4 ,you must have endured great hardships in your mountain life that you should be willing to leave it and visit me4 ,it is ,i who should sympathise with your ,highness1 not your ,highness with me1 answered ,hs ,wu ,kuei4 ,if your ,highness gives free play to passion and yields to loves and hates1 then the natural conditions of your existence will suffer4 ,internally4 ,and if your ,highness puts aside passion and abjures loves and hates1 then your senses of sight and hearing will suffer4 ,externally4 ,it is ,i who should sympathise with your ,highness1 not your ,highness with me4 ,the ,prince was too astonished to reply2 and after a while ,hs ,wu ,kuei continued1 ,i will try to explain to your ,highness how ,i judge of dogs4 ,the lowest in the scale will eat their fill and then stop1 like a cat4 ,those of the middle class are as though staring at the sun4 ,the highest class are as though they had parted with their own individuality4 ,but ,i do not judge of dogs as well as ,i judge of horses4 ,i judge of horses as follows4 ,their straightness ,in running4 must be that of a line4 ,their curve must be that of an arc4 ,their squareness1 that of the square4 ,their roundness1 that of the compasses4 ,one commentator applies all this to the shape of the animals4 ,these are the horses of the ,state4 ,they are not equal to the horses of the ,empire4 ,the horses of the ,empire are splendid4 ,they move as though anxious to get along1 as though they had lost the way1 as though they had parted with their own individuality4 ,thus1 they outstrip all competitors1 over the unstirred dust1 out of sight6 ,the ,prince was greatly pleased and smiled4 ,but when ,hs ,wu ,kuei went out1 ,n ,shang asked him1 saying1 ,what can you have been saying to his ,highness8 ,whenever ,i address him1 it is either in a pacific sense1 based upon the ,canons of ,poetry1 ,history1 ,rites1 and ,music2 or in a belligerent sense1 based upon the ,golden ,roster or the ,six ,plans of ,battle4 ,ancient military treatises4 ,i have transacted with great success innumerable matters entrusted to me1 yet his ,highness has never vouchsafed a smile4 ,what can you have been saying to make him so pleased as all this8 ,i merely told him1 replied ,hs ,wu ,kuei1 how ,i judged of dogs and horses4 ,was that all8 enquired ,n ,shang1 incredulously4 ,have you not heard1 said ,hs ,wu ,kuei1 of the outlaw of ,yeh8 ,after several days' absence from his ,state1 he was glad to meet any one he had known there4 ,after a month1 he was glad to meet any one he had even seen there4 ,and after a year1 he was glad to meet any one who was in any way like to his fellow-countrymen4 ,is not this a case of absence from one's kind increasing the desire to be with them8 ,thus a man who had fled into the wilderness1 where bishop-wort chokes the path of the weasel and stoat1 now advancing1 now stopping1--how he would rejoice if the footfall of a fellow-creature broke upon his ear4 ,and how much more were he to hear the sound of a brother's1 of a relative's voice at his side4 ,long it is1 ,i ween1 since his ,highness has heard the voice of a pure man at his side6 99 99 99 99 99 ,hs ,wu ,kuei went to visit the ,prince4 ,the latter said1 ,living1 ,sir1 up in the hills1 and feeding upon berries or satisfying yourself with leeks1 you have long neglected me4 ,are you now growing old8 ,or do you hanker after flesh-pots and wine8 ,or is it that mine is such a well-governed ,state8 ,i am of lowly birth1 replied ,hs ,wu ,kuei4 ,i could not venture to eat and drink your ,highness' meat and wine4 ,i came to sympathise with your ,highness4 ,what do you mean8 cried the ,prince8 ,what is there to sympathise about8 ,about your ,highness' soul and body1 replied ,hs ,wu ,kuei4 ,pray explain1 said the ,prince4 ,nourishment is nourishment1 said ,hs ,wu ,kuei4 ,to a peasant as to a prince4 ,being high up does not make one high1 nor does being low make one low4 ,your ,highness is the ruler of a large ,state1 and you oppress the whole population thereof in order to satisfy your sensualities4 ,but your soul is not a party to this4 ,the soul loves harmony and hates disorder4 ,for disorder is a disease4 ,therefore ,i came to sympathise4 ,how is it that your ,highness alone is suffering8 ,i have long desired to see you1 answered the ,prince4 ,i wish to love my people1 and by cultivation of duty towards one's neighbour to put an end to war4 ,can this be done8 ,it cannot1 replied ,hs ,wu ,kuei4 ,love for the people is the root of all evil to the people4 ,cultivation of duty towards one's neighbour in order to put an end to war is the origin of all fighting4 ,if your ,highness starts from this basis1 the result can only be disastrous4 ,why try to do anything8 ,everything that is made good1 turns out bad4 ,the artificial is impermanent4 ,and although your ,highness should make charity and duty to one's neighbour1 ,i fear they would be spurious articles4 ,for the inward intention would appear in the outward manifestation4 ,the adoption of a fixed standard ,i4e4 of the personal standard of individuals4 ,see pp4 #cje1 #cjf4 would lead to complications4 ,and revolutions within lead to fighting without4 ,surely your ,highness would not make a bower into a battlefield1 nor a shrine of prayer into a scene of warfare6 ,this1 of course1 refers to the mind4 ,have nothing within which is obstructive of virtue4 ,seek not to vanquish others in cunning1 in plotting1 in war4 ,if ,i slay a whole nation and annex the territory in order to find nourishment for my passions and for my soul1--irrespective of military skill1 wherein does the victory lie8 ,what shall it profit a man1 if he shall gain the whole world1 and lose his own soul8 ,if your ,highness will only abstain1 that will be enough4 ,cultivate the sincerity that is within your breast1 so as to be responsive to the conditions of your environment1 and be not aggressive4 ,the people will thus escape death2 ,from oppression4 and what need then to put an end to war8 99 99 99 99 99 ,when the ,yellow ,emperor went to see ,,tao upon the ,ch-tz' ,mountain1 ,fang ,ming was his charioteer1 ,ch'ang ,y sat on his right1 ,chang ,jo and ,hsi ,p'ng were his outriders1 and ,k'un ,hun and ,hua ,chi brought up the rear4 ,commentators tear this passage to tatters4 ,on reaching the wilds of ,hsiang-ch'ng1 ,the limit of the known4 these seven ,sages lost their way and there was no one of whom to ask the road4 ,by and by1 they fell in with a boy who was grazing horses1 and asked him1 saying1 ,do you know the ,ch-tz' ,mountain8 ,i do1 replied the boy4 ,and can you tell us1 continued the ,sages1 where ,,tao abides8 ,i can1 replied the boy4 ,this is a strange lad1 cried the ,yellow ,emperor4 ,not only does he know where the ,ch-tz' ,mountain is1 but also where ,,tao abides6 ,come tell me1 pray1 how would you govern the empire8 ,i should govern the empire1 said the boy1 just the same as ,i look after my horses4 ,what else should ,i do8 ,when ,i was a little boy and used to live within the points of the compass1 ,in ,vanity ,fair4 my eyes got dim of sight4 ,an old man advised me to mount the chariot of the sun ,i4e4 of ,intelligence4 and visit the wilds of ,hsiang-ch'ng4 ,my sight is now much better1 and ,i continue to dwell without the points of the compass4 ,i should govern the empire in just the same way4 ,what else should ,i do8 ,of course1 said the ,yellow ,emperor1 government is not your trade4 ,still ,i should be glad to hear what you would do4 ,the boy declined to answer1 but on being again urged1 cried out1 ,what difference is there between governing the empire and looking after horses8 ,see that no harm comes to the horses1 that is all6 ,thereupon the ,emperor prostrated himself before the boy2 and addressing him as ,divine ,teacher1 took his leave4 ,divine ,teacher means inspired by ,god4 ,the term used is that employed in modern times for the head or ,pope of debased ,taoism1 often wrongly rendered as the ,master of ,heaven4 99 99 99 99 99 ,if schemers have nothing to give them anxiety1 they are not happy4 ,if dialecticians have not their premisses and conclusion1 they are not happy4 ,if critics have none on whom to vent their spleen1 they are not happy4 ,such men are the slaves of objective existences4 ,those who attract the sympathies of the world1 start new dynasties4 ,those who win the people's hearts1 take high official rank4 ,those who are strong undertake difficulties4 ,those who are brave encounter dangers4 ,men of arms delight in war4 ,men of peace think of nothing but reputation4 ,men of law strive to improve the administration4 ,professors of ceremony and music cultivate deportment4 ,moralists devote themselves to the obligations between man and man4 ,take away agriculture from the husbandman1 and his classification is gone4 ,take away trade from the merchant1 and his classification is gone4 ,daily work is the stimulus of the labourer4 ,the skill of the artisan is his pride4 ,if money cannot be made1 the avaricious man is sad4 ,if his power meets with a check1 the boaster will repine4 ,ambitious men love change4 ,thus1 men are always doing something2 inaction is to them impossible4 ,they observe in this the same regularity as the seasons1 ever without change4 ,they hurry to destruction1 dissipating in all directions their vital forces1 alas6 never to return4 99 99 99 99 99 ,chuang ,tz said1 ,if archers who aimed at nothing and hit something were accounted good shots1 everybody in the world would be another ,yi4 ,see p4 #cjh4 ,could this be so8 ,it could1 replied ,hui ,tz4 ,if there was no general standard of right in the world1 continued ,chuang ,tz1 but each man had his own1 then everybody would be a ,yao4 ,could this be so8 ,it could1 replied ,hui ,tz4 ,very well1 said ,chuang ,tz4 ,now there are the ,confucianists1 the ,mihists1 the schools of ,yang ,yang ,chu4 ,see ch4 viii4 and ,ping1 ,kung ,sun ,lung4 ,see ch4 xvii4 making with your own five in all4 ,pray which of these is right8 ,possibly it is a similar case to that of ,lu ,ch8 ,of whom there is no record4 --,a disciple said to him1 ',master1 ,i have attained to your ,,tao4 ,i can do without fire in winter3 ,i can make ice in summer4' ',you merely avail yourself of latent heat and latent cold1' replied ,lu ,ch4 ',that is not what ,i call ,,tao4 ,i will demonstrate to you what my ,,tao is4' ,thereupon he tuned two lutes1 and placed one in the hall and the other in the adjoining room4 ,and when he struck the ,kung note on one1 the ,kung note on the other sounded2 when he struck the chio note on one1 the chio note on the other sounded4 ,this because they were both tuned to the same pitch4 ,but if he changed the interval of one string1 so that it no longer kept its place in the octave1 and then struck it1 the result was that all the twenty-five strings jangled together4 ,there was sound as before1 but the influence of the key-note was gone4 ,is this your case8 ,the ,confucianists1 the ,mihists1 and the followers of ,yang and ,ping1 replied ,hui ,tz1 are just now engaged in discussing this matter with me4 ,they try to overwhelm me with argument or howl me down with noise4 ,yet they have not proved me wrong4 ,why then should you8 ,a man of the ,ch'i ,state1 replied ,chuang ,tz1 sent away his son into the ,sung ,state1 to be a door-keeper1 with maimed body4 ,doorkeepers in ancient times were1 for obvious reasons1 deprived of their feet4 ,but a vase1 which he valued highly1 he kept carefully wrapped up4 ,thus ,hui ,tz sacrifices the greater to the less4 ,he who would seek for a stray child1 but will not leave his home1 is like to lose him4 ,thus restricted to his four antagonistic schools is ,hui ,tz's search for ,,tao4 ,if a man of ,ch'u1 who was sent away to be a door-keeper1 began1 in the middle of the night1 when no one was about1 to fight with the boatman1 ,i should say that before his boat left the shore he would already have got himself into considerable trouble4 ,a maimed man 7,hui ,tz7 should avoid quarrels4 ,his own share of ,,tao is insufficient even for himself4 99 99 99 99 99 ,chuang ,tz was once attending a funeral1 when he passed by the grave of ,hui ,tz4 ,turning to his attendants1 he said1 ,a man of ,ying ,capital of the ,ch'u state4 who had his nose covered with a hard scab1 no thicker than a fly's wing1 sent for a stone-mason to chip it off4 ,the stone-mason plied his adze with great dexterity while the patient sat still and let him chip4 ,when the scab was all off1 the nose was found to be uninjured1 the man of ,ying never having moved a muscle4 ,when ,yan1 prince of ,sung1 heard of this1 he summoned the stone-mason and said1 ',try to do the same for me4' ',i used to be able to do it ,sire1' replied the stone-mason1 'but my material has long since perished4' ,and ,i too1 ever since he perished1 have been without my material1 having no one with whom ,i can speak4 ,a generous compliment to an old adversary4 ,there was no one1 says ,lin ,hsi ,chung1 in all ,chuang ,tz's generation who could understand him2 neither is there any one now1 at this late date1 any more than there was then4 99 99 99 99 99 ,kuan ,chung being at the point of death1 ,duke ,huan went to see him4 ,see p4 #bbf4 ,you are ill1 venerable ,sir1 said the ,duke1 really ill4 ,you had better say to whom1 in the event of your getting worse1 ,i am to entrust the administration of the ,state4 ,whom does your ,highness wish to choose8 enquired ,kuan ,chung4 ,will ,pao ,y do8 asked the ,duke4 ,kuan ,chung and ,pao ,y are the ,damon and ,pythias of ,china4 ,he will not1 said ,kuan ,chung4 ,he is pure1 incorruptible1 and good4 ,with those who are not like himself1 he will not associate4 ,and if he has once heard of a man's wrong-doing1 he never forgets it4 ,if you employ him in the administration of the empire1 he will get to loggerheads with his prince and to sixes and sevens with the people4 ,it would not be long before he and your ,highness fell out4 ,whom then can we have8 asked the ,duke4 ,there is no alternative1 replied ,kuan ,chung2 it must be ,hsi ,p'ng4 ,he is a man who forgets the authority of those above him1 and makes those below him forget his4 ,ashamed that he is not the peer of the ,yellow ,emperor1 ,in virtue4 he grieves over those who are not the peers of himself4 ,to share one's virtue with others is called true wisdom4 ,to share one's wealth with others is reckoned meritorious4 ,to exhibit superior merit is not the way to win men's hearts4 ,to exhibit inferior merit is the way4 ,there are things in the ,state he does not hear2 there are things in the family he does not see4 ,purposely ignoring petty faults4 ,there is no alternative2 it must be ,hsi ,p'ng4 ,of whom commentators give no further notice4 99 99 99 99 99 ,the prince of ,wu took a boat and went to the ,monkey ,mountain1 which he ascended4 ,when the monkeys saw him1 they fled in terror and hid themselves in the thicket4 ,one of them1 however1 disported himself carelessly1 as though showing off its skill before the prince4 ,the prince took a shot at it2 but the monkey1 with great rapidity1 seized the flying arrow with its hand4 ,then the prince bade his guards try1 the result being that the monkey was killed4 ,the skill of the poor monkey availed nothing against the cloud of arrows discharged by the guards4 ,on peut tre plus fin qu'un autre1 mais on ne peut pas tre plus fin que tous les autres4 ,thereupon the prince turned to his friend ,yen ,pu ,i1 and said1 ,that monkey flaunted its skill and its dexterity in my face4 ,therefore it has come to this pass4 ,beware6 ,do not flaunt your superiority in the faces of others4 ,yen ,pu ,i went home1 and put himself under the tuition of ,tung ,wu1 ,a professor of ,,tao4 with a view to get rid of such superiority4 ,he put aside all that gave him pleasure and avoided gaining reputation4 ,and in three years his praise was in everybody's mouth4 99 99 99 99 99 ,tz ,chi of ,nan-poh ,see ch4 iv4 was sitting leaning on a table4 ,he looked up to heaven and sighed1 at which juncture ,yen ,ch'ng ,tz entered and said1 ,how1 ,sir1 can such an important person as yourself be in body like dry wood1 in mind like dead ashes8 ,instead of exerting yourself for the benefit of mankind4 ,the speaker1 says one commentator1 was a disciple4 ,i used to live in a cave on the hills1 replied ,tz ,chi4 ,at that time1 ,t'ien ,ho1 ,the famous founder of the later ,house of ,ch'i4 because he once saw me1 was thrice congratulated by the people of ,ch'i4 ,now ,i must have given some indication by which he recognised me4 ,as a ,sage4 ,i must have sold for him to buy4 ,for had ,i not manifested myself1 how would he have recognised me8 ,had ,i not sold1 how could he have bought8 ,alas6 ,i grieve over man's self-destruction4 ,as reputation comes1 reality goes4 ,and then ,i grieve over one who grieves for another4 ,and then ,i grieve over him who grieves over one who grieves for another6 ,and so ,i get daily farther and farther away4 ,and become like dry wood1 my soul absorbed into ,,tao4 99 99 99 99 99 ,when ,confucius went to ,ch'u1 the prince entertained him at a banquet4 ,sun ,shu ,ao stood up with a goblet of wine in his hand1 and ,i ,liao of ,shih-nan poured a libation1 saying1 ,on such occasions as this1 the men of old were wont to make some utterance4 ,mine1 replied ,confucius1 is the doctrine of wordless utterances4 ,shall ,i who make no utterances1 make utterance now8 ,i ,liao of ,shih-nan played with his ball1 and the trouble of two houses was arranged4 ,a man of great strength who refused to aid in settling a ,state quarrel4 ,he was a great ball player1--whatever that may have been4 ,sun ,shu ,ao remained quietly in repose1 and the men of ,ying threw down their arms4 ,no one dared attack them1 so powerful was the prestige of their minister4 ,i should want a three-foot tongue indeed6 ,to achieve more by talk than these two achieved by inaction4 ,theirs was the ,,tao of inaction4 ,his was the argument of silence4 ,wherefore1 for ,t ,the manifestation of ,,tao4 to rest in undivided ,,tao1 ,by which all things are ,,one4 and for speech to stop at the unknowable1--this is perfection4 ,with undivided ,,tao1 ,t cannot be coincident4 ,the latter is multiform4 ,no argument can demonstrate the unknowable4 ,subdivision into ,confucianists and ,mihists only makes confusion worse confounded4 ,the sea does not reject the streams which flow eastward into it4 ,therefore it is immeasurably great4 ,the true ,sage folds the universe in his bosom4 ,his good influence benefits all throughout the empire1 without respect to persons4 ,born without rank1 he dies without titles4 ,he does not take credit for realities4 ,but attributes it all to circumstances4 ,he does not establish a name4 ,for what he has done4 ,this is to be a great man4 ,a dog is not considered a good dog because he is a good barker4 ,he must also bite4 ,a man is not considered a good man because he is a good talker4 ,how much less in the case of greatness8 ,and if doing great things is not enough to secure greatness1 how much less shall it secure virtue8 ,in point of greatness1 there is nothing to be compared with the universe4 ,yet what does the universe seek in order to be great8 ,he who understands greatness in this sense1 seeks nothing1 loses nothing1 rejects nothing1 never suffers injury from without4 ,he takes refuge in his own inexhaustibility4 ,he finds safety in according with his nature4 ,this is the essence of true greatness4 99 99 99 99 99 ,tz ,chi had eight sons4 ,he ranged them before him1 and summoning ,chiu ,fang ,yin1 said to him1 ,examine my sons physiognomically1 and tell me which will be the fortunate one4 ,k'un1 replied ,chiu ,fang ,yin1 will be the fortunate one4 ,in what sense8 asked the father1 beaming with delight4 ,k'un1 said ,chiu ,fang ,yin1 will eat at the table of a prince1 and so end his days4 ,thereupon ,tz ,chi burst into tears and said1 ,what has my son done that this should be his fate8 ,eating at the table of a prince1 replied ,chiu ,fang ,yin1 will benefit the family for three generations4 ,how much more his father and mother6 ,but for you1 ,sir1 to go and weep is enough to turn back the luck from you4 ,the son's fortune is good1 but the father's bad4 ,yin1 said ,tz ,chi1 ,i should like to know what you mean by calling ,k'un fortunate4 ,wine and meat gratify the palate1 but you do not say how these are to come4 ,supposing that to me1 not being a shepherd1 a lamb were born in the south-west corner of my hall2 or that to me1 not being a sportsman1 quails were hatched in the north-east corner4 ,if you did not call that uncanny1 what would you call it8 ,my sons and ,i do but roam through the universe4 ,with them ,i seek the joys of heaven2 with them ,i seek the fruits of earth4 ,with them ,i engage in no business2 with them ,i concoct no plots2 with them ,i attempt nothing out-of-the-way4 ,with them ,i mount upon the truth of the universe1 and do not offer opposition to the exigencies of our environment4 ,with them ,i accommodate myself naturally2 but with them ,i do not become a slave to circumstances4 ,yet now the world is rewarding me6 ,every uncanny effect must be preceded by some uncanny cause4 ,alas6 my sons and ,i have done nothing4 ,it must be the will of ,god4 ,therefore ,i weep4 ,shortly afterwards1 when ,k'un was on his way to the ,yen ,state1 he was captured by brigands4 ,to sell him as he was1 would be no easy matter4 ,to sell him without his feet would be easy enough4 ,so they cut off his feet and sold him into the ,ch'i ,state1 where he became door-keeper to ,duke ,ch and had meat to his dinner for the rest of his life4 ,commentators make terrible havoc here4 99 99 99 99 99 ,yeh ,ch'eh meeting ,hs ,yu1 said to him1 ,where are you going8 ,away from ,yao6 replied the latter4 ,what do you mean8 asked ,yeh ,ch'eh4 ,yao1 said ,hs ,yu1 thinks of nothing but charity4 ,i fear he will become a laughing-stock to the world1 and that in future ages men will eat one another4 ,see p4 #bif4 ,there is no difficulty in winning the people4 ,love them and they will draw near4 ,profit them and they will come up4 ,praise them and they will vie with one another4 ,but introduce something they dislike1 and they will be gone4 ,love and profit are born of charity and duty to one's neighbour4 ,those who ignore charity and duty to one's neighbour are few2 those who make capital out of them are many4 ,for the operation of these virtues is not disinterested4 ,it is like lending gear to a sportsman4 ,with a view to share the game4 ,wherefore1 for one man to dogmatise for the good of the whole empire1 is like splitting a thing at a single blow4 ,without reference to method or the requirements of the case in point4 ,yao knows that good men benefit the empire4 ,but he does not know that they injure it4 ,only those on a higher level than good men know this4 ,there are nincompoops2 there are parasites2 there are enthusiasts4 ,a man who learns from a single teacher1 and then goes off exultant1 satisfied with his acquirements though ignorant that there was a time when nothing existed1--such a one is a nincompoop4 ,parasites are like the lice on a pig's back4 ,they choose bald patches1 which are to them palaces and parks4 ,the parts between the toes1 the joints1 the dugs1 and the buttocks1 are to them so many comfortable and convenient resting-places4 ,they know not that one day the butcher will tuck up his sleeves and spread straw and apply fire1 and that they will perish in the singeing of the pig4 ,as they sow1 so do they reap4 ,this is to be a parasite4 ,of enthusiasts1 ,shun is an example4 ,mutton does not care for ants2 it is the ants which care for the mutton4 ,mutton has a frowsy smell2 and there is a frowsiness about ,shun which attracts the people4 ,therefore it was that after three changes of residence1 when he came to the ,tng district1 he had some hundred thousand families with him4 ,then ,yao1 hearing of his goodness1 appointed him to a barren region1 trusting1 as he said1 that ,shun's arrival would enrich it4 ,when ,shun took up this appointment1 he was already old1 and his intellect was failing2 yet he would not cease work and retire from office4 ,he was1 in fact1 an enthusiast4 ,so it is that the spiritual man dislikes a crowd4 ,for where there is a crowd there is diversity1 and where there is diversity advantage does not accrue4 ,he is therefore neither very intimate1 nor very distant4 ,he clings to virtue and nourishes a spirit of harmony1 in order to be in accord with his fellow-men4 ,this is to be a divine man4 ,leave wisdom to ants4 ,strive for what fishes desire4 ,to be left alone in the water4 ,leave attractiveness to mutton4 ,use your eyes to contemplate1 your ears to listen to1 your mind to consider1 their own internal workings4 ,for him who can do these things1 his level will be that of a line1 his modifications in due and proper season4 ,therefore1 the divine man trusts to the natural development of events4 ,he does not strive to introduce the artificial into the domain of the natural4 ,accordingly1 life is a gain and death a loss1 or death is a gain and life a loss4 ,according to circumstances4 ,for instance1 drugs4 ,they are characteristically poisonous4 ,such are ,chieh-,kng1 ,chi-,yung1 and ,shih-,ling4 ,circumstances1 however1 make of each a sovereign remedy4 ,the list is inexhaustible4 ,chieh-,kng is the ,platycodon grandiflorum4 ,it is used by ,chinese doctors as a tonic1 astringent1 and vermifuge4 ,when ,kou ,chien encamped with three thousand armed warriors at ,kuei-ch'i1 ,leading the men of ,wu to attack the ,yeh ,state4 only ,chung ,wn ,chung1 minister of ,yeh4 saw that defeat would be followed by a rally4 ,yet he could not foresee the evil that was to come upon himself4 ,wherefore it has been said1 ',an owl's eyes are adapted to their use4 ,a crane's leg is of the length required4 ',twould be disastrous to shorten it4' ,this illustration has been used in ch4 viii1 p4 #aja4 ,thus it has been said1 ',the wind blows and the river suffers4 ,the sun shines and the river suffers4' ,but though wind and sun be both brought into relation with the river1 it does not really suffer therefrom4 ,fed from its source1 it still continues to flow on4 ,the ,sage too has a source from which the nourishment of his soul is supplied4 ,the relation between water and earth is determinate4 ,the relation between a man and his shadow is determinate4 ,the relation between thing and thing is determinate4 ,the relation between eye and vision is baneful4 ,because indeterminate4 ,the relation between ear and hearing is baneful4 ,the relation between mind and object is baneful4 ,the relation between all kinds of capacity and man's inner self is baneful4 ,if such banefulness be not corrected1 disasters will spring up on all sides4 ,retrogression is hard to achieve1 and success long in coming4 ,yet alas6 men regard such capacities as valuable possessions4 ,the destruction of ,states and the ceaseless slaughter of human beings result from an inability to examine into this4 ,the foot treads the ground in walking2 nevertheless it is the ground not trodden on which makes up the good walk4 ,a man's knowledge is limited2 but it is upon what he does not know that he depends to extend his knowledge to the apprehension of ,god4 ,knowledge of the great ,,one1 of the great ,negative1 of the great ,nomenclature1 of the great ,uniformity1 of the great ,space1 of the great ,truth1 of the great ,law1--this is perfection4 ,the great ,,one is omnipresent4 ,the great ,negative is omnipotent4 ,the great ,nomenclature is all-inclusive4 ,the great ,uniformity is all-assimilative4 ,the great ,space is all-receptive4 ,the great ,truth is all-exacting4 ,the great ,law is all-binding4 ,the ultimate end is ,god4 ,he is manifested in the laws of nature4 ,he is the hidden spring4 ,at the beginning1 he was4 ,had an objective existence4 ,this1 however1 is inexplicable4 ,it is unknowable4 ,but from the unknowable we reach the known4 ,investigation must not be limited1 nor must it be unlimited4 ,it must be undertaken from the standpoint of the unconditioned4 ,in this vague undefinedness there is an actuality4 ,time does not change it4 ,it cannot suffer diminution4 ,may we not then call it our great ,guide8 ,why not bring our doubting hearts to investigation thereof8 ,and then1 using certainty to dispel doubt1 revert to a state without doubt1 in which doubt is doubly dead8 ,doubt dispelled leaves conviction firmer still4 ,lin ,hsi ,chung says that this essay begins with the subtle to end in the abstruse4 ,the force of language1 adds he1 can no farther go6 ,,chapter ,,xxv4 ,,ts ,,yang4 ,argument3--,influence of virtue concealed--,the true ,sage a negative quantity--,the great1 the small1 the infinite--,crime and ,capital--,rulers and their vices--,what is ,society8 ,predestination or ,chance8 ,illustrations4 ,when ,ts ,yang visited the ,ch'u ,state1 ,i ,chieh ,an official of ,ch'u4 spoke of him to the prince2 but the latter refused an audience4 ,upon ,i ,chieh's return1 ,ts ,yang went to see ,wang ,kuo1 ,a local ,sage4 and asked him to obtain an interview with the prince4 ,i am not so fitted for that1 replied ,wang ,kuo1 as ,kung ,yeh ,hsiu4 ,a hermit4 ,what sort of a man is he8 enquired ,ts ,yang4 ,in winter1 said ,wang ,kuo1 he catches turtles on the river4 ,in summer1 he reposes in some mountain copse4 ,if any passers-by ask of him1 he tells them1 ,this is my home4 ,where ,i ,chieh could not succeed1 still less should ,i4 ,i am not equal even to him4 ,he is a man without virtue1 but possessed of knowledge4 ,were it not for an air of arrogance1 he would be very popular with his superiors4 ,but help without virtue is a hindrance4 ,shivering people borrowing clothes in the coming spring6 ,hot people thinking of last winter's icy blast6 ,the prince of ,ch'u is dignified and severe4 ,in punishing1 he is merciless as a tiger4 ,only a very practised or a very perfect man could influence him4 ,the true ,sage1 when in obscurity1 causes those around him to forget their poverty4 ,when in power1 he causes princes to forget ranks and emoluments1 and to become as though of low estate4 ,he rejoices exceedingly in all creation4 ,he exults to see ,,tao diffused among his fellow-men1 while suffering no loss himself4 ,,tao is a constant quantity4 ,it can be shared1 but cannot be divided4 ,thus1 although silent1 he can instil peace2 and by his mere presence cause men to be to each other as father and son4 ,from his very return to passivity comes this active influence for good4 ,so widely does he differ in heart from ordinary men4 ,wherefore ,i said1 ',wait for ,kung ,yeh ,hsiu4' ,the true ,sage is free from all embarrassments4 ,all things are to him as ,,one4 ,yet he knows not that this is so4 ,it is simply nature4 ,in the midst of action he remains the same4 ,he makes ,god his guide1 and men make him theirs4 ,he grieves that wisdom carries one but a short distance1 and at times comes altogether to a deadlock4 ,to a beauty1 mankind is the mirror in which she sees herself4 ,if no one tells her she is beautiful1 she does not know that she is so4 ,but whether she knows it or whether she does not know it1 whether she hears it or whether she does not hear it1 her joy will never cease1 neither will mankind ever cease to take pleasure therein4 ,it is nature4 ,the love of a ,sage for his fellows likewise finds expression among mankind4 ,were he not told so1 he would not know that he loved his fellows4 ,but whether he knows it or whether he does not know it1 whether he hears it or whether he does not hear it1 his love for his fellows is without end1 and mankind cease not to repose therein4 ,the old country1 the old home1 gladden a wanderer's eyes4 ,nay1 though nine-tenths of it be a howling wilderness1 still his eye will be glad4 ,how much more to see sight and hear hearing1 from a lofty dais suspended in their very midst6 ,the joy of the wanderer is as that of the mind returning to a consciousness only of itself4 ,jen ,hsiang ,shih reached the centre and attained4 ,the centre at which all ,infinities converge4 ,see p4 #ah4 ,this individual was a legendary ruler of old4 ,he recognised no beginning1 no end1 no quantity1 no time4 ,daily modified together with his environment1 as part of ,,one he knew no modification4 ,why not rest in this8 ,to strive to follow ,god and not to succeed is to display an activity fatal to itself4 ,how can success ever be thus achieved8 ,the true ,sage ignores ,god4 ,he ignores man4 ,he ignores a beginning4 ,he ignores matter4 ,he moves in harmony with his generation and suffers not4 ,he takes things as they come and is not overwhelmed4 ,how are we to become like him8 ,t'ang appointed his ,equerry1 ,mn ,yin ,tng ,hng1 to be his tutor1 listening to his counsels but not being restricted by them4 ,he got ,,tao for himself and a reputation for his tutor4 ,but the reputation was a violation of principle1 and landed him in the domain of alternatives4 ,instead of ,,one4 ,no ingenuity of commentator has here succeeded in making sense4 ,as a tutor1 ,confucius pushed care and anxiety to an extreme limit4 ,yung ,ch'ng ,shih ,lao ,tz's tutor4 said1 ,take away days1 and there would be no years4 ,no inside1 no outside4 99 99 99 99 99 ,prince ,hui of ,wei had made a treaty with prince ,wei of ,ch'i1 which the latter broke4 ,thereupon prince ,hui was wroth1 and was about to send a man to assassinate him4 ,but the ,captain-,general heard of this1 and cried out in shame1 ,sire1 you are ruler over a mighty ,state1 yet you would seek the vengeance of a common man4 ,give me two hundred thousand warriors1 and ,i will do the work for you4 ,i will take his people prisoners1 and carry off their oxen and horses4 ,i will make the heat of the prince's mind break out on his back4 ,then ,i will seize his country1 and he will flee4 ,then you can wring his neck as you please4 ,when ,chi ,tz heard this1 he cried out in shame and said1 ,if you are building a ten-perch wall1 and when the wall is near completion1 destroy it1 you inflict great hardship on the workmen4 ,alluding to the corve system of public works4 ,the speaker was an official of ,wei4 ,now for seven years the troops have not been called out4 ,that is1 as it were1 your ,highness' foundation work4 ,listen not to the ,captain-,general4 ,he is a mischievous fellow4 ,when ,hua ,tz ,also an official of ,wei4 heard this1 he was very indignant and said1 ,he who argued in favour of punishing the ,ch'i ,state was a mischievous fellow4 ,and he who argued against punishing the ,ch'i ,state was a mischievous fellow4 ,and he who says that either of the above is a mischievous fellow1 is a mischievous fellow himself4 ,where then shall ,i find what to do8 enquired the prince4 ,in ,,tao alone1 said ,hua ,tz4 ,when ,hui ,tz heard this1 he introduced ,tai ,chin ,jen to the prince4 ,a ,sage of the ,liang ,state4 ,for ,hui ,tz1 see p4 #h4 ,there is a creature called a snail1 said ,tai ,chin ,jen4 ,does your ,highness know what ,i mean8 ,i do1 replied the prince4 ,there is a kingdom on its left horn1 continued ,tai ,chin ,jen1 ruled over by ,aggression1 and another on its right horn1 ruled over by ,violence4 ,these two rulers are constantly fighting for territory4 ,in such cases1 corpses lie about by thousands1 and one party will pursue the other for fifteen days before returning4 ,whew6 cried the prince4 ,surely you are joking4 ,sire1 replied ,tai ,chin ,jen1 ,i beg you to regard it as fact4 ,does your ,highness recognise any limit to space8 ,none1 said the prince1 ,it is boundless4 ,when1 therefore1 continued ,tai ,chin ,jen1 the mind descends from the contemplation of boundless space to the contemplation of a kingdom with fixed boundaries1 that kingdom must seem to be of dimensions infinitesimally small8 ,of course1 replied the prince4 ,well then1 said ,tai ,chin ,jen1 in a kingdom with fixed boundaries ,meaning the then empire of the ,chous4 there is the ,wei ,state4 ,in the ,wei ,state there is the city of ,liang4 ,in the city of ,liang there is a prince4 ,in what does that prince differ from ,violence8 ,in his pettiness4 ,there is no difference1 said the prince4 ,thereupon ,tai ,chin ,jen took his leave1 and the prince remained in a state of mental perturbation1 as though he had lost something4 ,when ,tai ,chin ,jen had gone1 ,hui ,tz presented himself1 and the prince said1 ,our friend is truly a great man4 ,sages are not his equal4 ,if you blow through a tube1 replied ,hui ,tz1 the result will be a note4 ,if you blow through the hole in a sword-hilt1 the result will be simply whssh4 ,yao and ,shun have been belauded by mankind2 yet compared with ,tai ,chin ,jen they are but whssh4 99 99 99 99 99 ,when ,confucius went to ,ch'u1 he stopped at a restaurant on ,mount ,i4 ,the servant to a man and his wife who lived next door1 got up on top of the house4 ,whatever is he doing up there8 asked ,tz ,lu4 ,he is a ,sage1 replied ,confucius1 under the garb of a menial4 ,he buries himself among the people4 ,so as to get into closer relation with them4 ,he effaces himself at the wayside4 ,fame1 he has none2 but his perseverance is inexhaustible4 ,though his mouth speaks1 his heart speaks not4 ,he has turned his back upon mankind1 not caring to abide amongst them4 ,he has drowned himself on dry land4 ,i think 'tis ,i ,liao of ,shih-nan4 ,see p4 #cbe4 ,tz ,lu asked to be allowed to go and call him2 but ,confucius stopped him1 saying1 ,no4 ,he knows that ,i know what he is4 ,he knows that ,i have come to ,ch'u to recommend him to the prince4 ,and he looks on me as a toady4 ,under the circumstances1 as he would scorn to hear the words of a toady1 how much more would he scorn to see him in the flesh6 ,how could you keep him8 ,tz ,lu went to see1 but the house was empty4 99 99 99 99 99 ,the border-warden of ,ch'ang-wu said to ,tz ,lao1 ,ch'in ,lao1 or ,ch'in ,chang1 a disciple of ,confucius4 ,a prince in his administrative details must not lack thoroughness2 in his executive details he must not be inefficient4 ,formerly1 in my ploughing ,i lacked thoroughness1 and the results also lacked thoroughness4 ,in my weeding ,i was inefficient1 and the results were also inefficient4 ,by and by1 ,i changed my system4 ,i ploughed deep1 and weeded carefully1 the result being an excellent harvest1 more than ,i could get through in a year4 ,chuang ,tz1 upon hearing this1 observed1 ,the men of to-day in their self-regulation and their self-organisation are mostly as the ,border-warden has described4 ,they put their ,godhead out of sight4 ,they abandon their natural dispositions4 ,they get rid of all feeling4 ,they part with their souls1 carried away by the fashion of the hour4 ,those who lack thoroughness in regard to their natural dispositions suffer an evil tribe to take the place thereof4 ,the physical senses4 ,these grow up rank as reeds and rushes1 at first of apparent value to the body1 but afterwards to destroy the natural disposition4 ,then they break out1 at random1 like sores and ulcers carrying off pent-up humours4 99 99 99 99 99 ,poh ,ch was studying under ,lao ,tz4 ,let us go1 said he1 and wander over the world4 ,one commentator says ,poh ,ch was a criminal1 probably from his sympathetic remarks in the context4 ,no1 replied ,lao ,tz1 the world is just as you see it here4 ,but as he again urged it1 ,lao ,tz said1 ,where would you go to begin with8 ,i would begin1 answered ,poh ,ch1 by going to the ,ch'i ,state4 ,there ,i would view the dead bodies of their malefactors4 ,i would push them to make them rise4 ,i would take off my robes and cover them4 ,i would cry to ,god and bemoan their lot1 as follows3--',o sirs1 ,o sirs1 there was trouble upon earth1 and you were the first to fall into it6' ,i would say1 ',perhaps you were robbers1 or perhaps murderers8'444 ,honour and disgrace were set up1 and evil followed4 ,wealth was accumulated1 and contentions began4 ,now the evil which has been set up and the contentions which have accumulated1 endlessly weary man's body and give him no rest4 ,what escape is there from this8 ,this might almost have come from ,the ,curse of ,capital1 7,aveling7 or from one of ,mr4 ,hyndman's discourses4 ,the rulers of old set off all success to the credit of their people1 attributing all failure to themselves4 ,all that was right went to the credit of their people1 all that was wrong they attributed to themselves4 ,therefore1 if any matter fell short of achievement1 they turned and blamed themselves4 ,not so the rulers of to-day4 ,they conceal a thing and blame those who cannot see it4 ,they impose dangerous tasks and punish those who dare not undertake them4 ,they inflict heavy burdens and chastise those who cannot bear them4 ,they ordain long marches and slay those who cannot make them4 ,and the people1 feeling that their powers are inadequate1 have recourse to fraud4 ,for when there is so much fraud about1 ,in the rulers4 how can the people be otherwise than fraudulent8 ,if their strength is insufficient1 they will have recourse to fraud4 ,if their knowledge is insufficient1 they will have recourse to deceit4 ,if their means are insufficient1 they will steal4 ,and for such robbery and theft1 who is really responsible8 99 99 99 99 99 ,when ,ch ,poh ,y ,see p4 #di4 reached his sixtieth year1 he changed his opinions4 ,what he had previously regarded as right1 he now came to regard as wrong4 ,but who shall say whether the right of to-day may not be as wrong as the wrong of the previous fifty-nine years8 ,see p4 #cfe4 ,things are produced around us1 but no one knows the whence4 ,they issue forth1 but no one sees the portal4 ,men one and all value that part of knowledge which is known4 ,they do not know how to avail themselves of the unknown in order to reach knowledge4 ,is not this misguided8 ,men value the phenomena of which the senses make them conscious1 but not the phenomena of the senses themselves4 ,alas6 alas6 the impossibility of escaping from this state results in what is known as elective affinity4 ,adaptation to the suitable2 being as one is because more adapted to that than to something to which one is not adapted4 ,see ch4 ii1 where this idea is first broached4 99 99 99 99 99 ,confucius asked the historiographers ,ta ,t'ao1 ,poh ,ch'ang ,ch'ien1 and ,hsi ,wei1 saying1 ,duke ,ling was fond of wine and given up to pleasure1 and neglected the administration of his ,state4 ,he spent his time in hunting1 and did not cultivate the goodwill of the other feudal princes4 ,how was it he came to be called ,ling8 ,the name ,ling means knowing1 which may be taken in two senses4 ,for those very reasons1 replied ,ta ,t'ao4 ,the ,duke1 said ,poh ,ch'ang ,ch'ien1 had three wives4 ,he was having a bath together with them when ,shih ,ch'in1 summoned by his ,highness1 entered the apartment4 ,thereupon the ,duke covered himself and the ladies4 ,so outrageously did he behave on the one hand1 and yet so respectful was he towards a virtuous man4 ,hence he was called ,ling4 ,when the ,duke died1 said ,hsi ,wei1 divination showed that it would be inauspicious to bury him in the old family burying-ground1 but auspicious to bury him at ,sha-ch'iu4 ,and upon digging a grave there1 several fathoms deep1 a stone coffin was found1 which1 being cleaned1 yielded the following inscription3--,posterity cannot be trusted4 ,duke ,ling will seize this for his tomb4 ,as a matter of fact1 ,duke ,ling had been named ,ling long before4 ,what should these two persons know about it8 ,as evidenced by the inscription1 the ,duke had been so named long before1 in the ,book of ,fate4 99 99 99 99 99 ,shao ,chih asked ,t'ai ,kung ,tiao1 saying1 ,what is meant by society8 ,the first name signifies ,small ,knowledge4 ,of the second personage there is no record4 ,society1 replied ,t'ai ,kung ,tiao1 is an agreement of a certain number of families and individuals to abide by certain customs4 ,discordant elements unite to form a harmonious whole4 ,take away this unity and each has a separate individuality4 ,point at any one of the many parts of a horse1 and that is not a horse1 although there is the horse before you4 ,it is the combination of all which makes the horse4 ,similarly1 a mountain is high because of its individual particles4 ,a river is large because of its individual drops4 ,and he is a just man who regards all parts from the point of view of the whole4 ,thus1 in regard to the views of others1 he holds his own opinion1 but not obstinately4 ,in regard to his own views1 while conscious of their truth1 he does not despise the opinions of others4 ,the four seasons have different characteristics1 but ,god shows no preference for either1 and therefore we have the year complete4 ,with results which could not be otherwise achieved4 ,the functions of the various classes of officials differ2 but the sovereign shows no partiality1 and therefore the empire is governed4 ,there are the civil and the military2 but the truly great man shows no preference for either1 and therefore their efficacy is complete4 ,all things are under the operation of varying laws2 but ,,tao shows no partiality and therefore it cannot be identified4 ,as the given part of anything4 ,not being able to be identified1 it consequently does nothing4 ,and by doing nothing all things can be done4 ,seasons have their beginnings and their ends4 ,generations change and change4 ,good and evil fortune alternate1 bringing sorrow here1 happiness there4 ,nunc mihi1 nunc alio1 benigna4 ,he who obstinately views things from his own standpoint only1 may be right in one case and wrong in another4 ,just as in a great jungle all kinds of shrubs are found together2 or as on a mountain you see trees and stones indiscriminately mixed1--so is what we call society4 ,would it not do then1 asked ,shao ,chih1 if we were to call this ,,tao8 ,it would not1 replied ,t'ai ,kung ,tiao4 ,all creation is made up of more than ten thousand things4 ,we speak of creation as the ,ten ,thousand ,things merely because it is a convenient term by which to express a large number4 ,in point of outward shape the universe is vast4 ,in point of influence the ,positive and ,negative principles are mighty4 ,yet ,,tao folds them all in its embrace4 ,for convenience' sake the bond of society is called great4 ,but how can that which is thus conditioned ,by having a name4 be compared with ,,tao8 ,there is as wide a difference between them as there is between a horse and a dog4 ,whence then1 enquired ,shao ,chih1 comes the vitality of all things between the four points of the compass1 between heaven above and earth beneath8 ,the ,positive and ,negative principles1 answered ,t'ai ,kung ,tiao1 influence1 act upon1 and regulate each other4 ,the four seasons alternate with1 give birth to1 and destroy one another4 ,hence1 loves and hates1 and courses rejected and courses adopted4 ,hence too1 the intercourse of the sexes4 ,states of peril and safety alternate4 ,good and evil fortune give birth to one another4 ,slowness and speed are mutually exclusive4 ,collection and dispersion are correlates4 ,the actuality of these may be noted4 ,there is the name and the embodiment4 ,the essence of each can be verified4 ,there is regular movement forward1 modified by deflection into a curve4 ,exhaustion leads to renewal4 ,the end introduces a new beginning4 ,this is the law of material existences4 ,the force of language1 the reach of knowledge1 cannot pass beyond the bounds of such material existences4 ,the disciple of ,,tao refrains from prying into the states after or before4 ,human speculation stops short of this4 ,chi ,chn1 said ,shao ,chih1 taught ,chance2 ,chieh ,tz taught ,predestination4 ,two ,sages4 ,comm4 ,in the speculations of these two schools1 on which side did right lie8 ,the cock crows1 replied ,t'ai ,kung ,tiao1 and the dog barks4 ,so much we know4 ,but the wisest of us could not say why one crows and the other barks1 nor guess why they crow or bark at all4 ,let me explain4 ,the infinitely small is inappreciable2 the infinitely great is immeasurable4 ,chance and ,predestination must refer to the conditioned4 ,consequently1 both are wrong4 ,predestination involves a real existence4 ,of a ,god4 ,chance implies an absolute absence of any principle4 ,to have a name and the embodiment thereof1--this is to have a material existence4 ,to have no name and no embodiment1--of this one can speak and think2 but the more one speaks the farther off one gets4 ,the unborn creature cannot be kept from life4 ,so powerful is its will to live4 ,the dead cannot be tracked4 ,from birth to death is but a span2 yet the secret cannot be known4 ,chance and ,predestination are but priori solutions4 ,when ,i seek for a beginning1 ,i find only time infinite4 ,when ,i look forward to an end1 ,i see only time infinite4 ,infinity of time past and to come implies no beginning and is in accordance with the laws of material existences4 ,predestination and ,chance give us a beginning1 but one which is compatible only with the existence of matter4 ,and not with the time before matter was4 ,,tao cannot be existent4 ,if it were existent1 it could not be non-existent4 ,the very name of ,,tao is only adopted for convenience' sake4 ,predestination and ,chance are limited to material existences4 ,how can they bear upon the infinite8 ,were language adequate1 it would take but a day to fully set forth ,,tao4 ,not being adequate1 it takes that time to explain material existences4 ,,tao is something beyond material existences4 ,it cannot be conveyed either by words or by silence4 ,in that state which is neither speech nor silence1 its transcendental nature may be apprehended4 ,with this essay in ,china1 says ,lin ,hsi ,chung1 what need to fetch ,buddhist books from the ,west8 ,,chapter ,,xxvi4 ,,contingencies4 ,argument3--,the external uncertain--,the internal alone without harm--,life and death are external--,the soul only is under man's control--,folly of worldliness--,illustrations4 ,contingencies are uncertain4 ,hence the decapitation of ,lung ,fng1 the disembowelment of ,pi ,kan1 the enthusiasm of ,chi ,tz1 the death of ,wu ,lai1 the flights of ,chieh and ,chou4 ,see pp4 #dj1 #gb4 ,wu ,lai was an intriguing official who held office under the tyrant ,chou ,hsin4 ,no sovereign but would have loyal ministers2 yet loyalty does not necessarily inspire confidence4 ,hence ,wu ,yan found a grave in the river2 ,see p4 #bba4 and ,ch'ang ,hung perished in ,shu1 his blood1 after being preserved three years1 turning into green jade4 ,no parent but would have filial sons2 yet filial piety does not necessarily inspire love4 ,hence ,hsiao ,chi sorrowed1 and ,tsng ,shn grieved4 ,the first1 prince of the ,house of ,yin1 was turned out of doors by his stepmother4 ,the second1 one of the disciples of ,confucius and a rare pattern of filial piety1 grieved because his mother was too old to hit him hard enough4 ,see p4 #ajj4 ,wood rubbed with wood produces fire4 ,metal exposed to fire will liquefy4 ,if the ,positive and ,negative principles operate inharmoniously1 heaven and earth are greatly disturbed4 ,thunder crashes1 and with rain comes lightning1 scorching up the tall locust-trees4 ,one fears lest sky and land should collapse and leave no escape4 ,unable to lie perdu1 the heart feels as though suspended between heaven and earth4 ,so in the struggle between peace and unrest1 the friction between good and evil1 much fire is evolved which consumes the inner harmony of man4 ,but the mind is unable to resist fire4 ,it is destroyed1 and with it ,,tao comes to an end4 99 99 99 99 99 ,chuang ,tz's family being poor1 he went to borrow some corn from the prince of ,chien-ho4 ,yes1 said the prince4 ,i am just about collecting the revenue of my fief1 and will then lend you three hundred ounces of silver4 ,will that do8 ,at this ,chuang ,tz flushed with anger and said1 ,yesterday1 as ,i was coming along1 ,i heard a voice calling me4 ,i looked round1 and in the cart-rut ,i saw a stickleback4 ',and what do you want1 stickleback8' said ,i4 ',i am a denizen of the eastern ocean1' replied the stickleback4 ',pray1 ,sir1 a pint of water to save my life4' ',yes1' said ,i4 ',i am just going south to visit the princes of ,wu and ,yeh4 ,i will bring you some from the west river4 ,will that do8' ,at this the stickleback flushed with anger and said1 ',i am out of my element4 ,i have nowhere to go4 ,a pint of water would save me4 ,but to talk to me like this1--you might as well put me in a dried-fish shop at once4' ,the above episode is condemned by ,lin ,hsi ,chung on the score of style4 99 99 99 99 99 ,jn ,kung ,tz ,a young noble of the ,jen ,state4 ,comm4 got a huge hook on a big line1 which he baited with fifty oxen4 ,he squatted down at ,kuei-chi1 and cast into the eastern ocean4 ,every day he fished1 but for a whole year he caught nothing4 ,then came a great fish which swallowed the bait1 and dragging the huge hook dived down below4 ,this way and that way it plunged about1 erecting the dorsal fin4 ,the white waves rolled mountain high4 ,the great deep was shaken up4 ,the noise was like that of so many devils1 terrifying people for many miles around4 ,but when ,jn ,kung ,tz had secured his fish1 he cut it up and salted it4 ,and from ,chih-ho eastwards1 and from ,ts'ang-wu northwards1 there was none but ate his fill of that fish4 ,even among succeeding generations1 gobemouches of the day recounted the marvellous tale4 ,to take a rod and line1 and go to a pool1 and catch small fry is a very different thing from catching big fish4 ,and by means of a little show of ability to secure some small billet is a very different thing from really pushing one's way to the front4 ,so that those who do not imitate the example of ,jn ,kung ,tz will be very far from becoming leaders in their generation4 ,also spurious4 99 99 99 99 99 ,when some ,confucianists were opening a grave in accordance with their ,canons of ,poetry and ,rites1 the master shouted out1 ,day is breaking4 ,how are you getting on with the work8 ,not got off the burial-clothes yet1 answered an apprentice4 ,there is a pearl in the mouth4 ,now the ,canon of ,poetry says-- ,the greenest corn ,grows over graves4 ,in life1 no charity2 ,in death1 no pearl4 ,so seizing the corpse's brow with one hand1 and forcing down its chin with the other1 these ,confucianists proceed to tap its cheeks with a metal hammer1 in order to make the jaws open gently and not injure the pearl6 ,the above1 pronounced by ,lin ,hsi ,chung to be spurious1 is aimed at the ,confucianists1 who are ready to commit any outrage on natural feeling so long as there is no violation of the details of their own artificial system4 ,a disciple of ,lao ,lai ,tz ,a sage of the ,ch'u ,state4 while out gathering fuel1 chanced to meet ,confucius4 ,on his return1 he said1 ,there is a man over there with a long body and short legs1 round shoulders and drooping ears4 ,he looks as though he were sorrowing over mankind4 ,i know not who he can be4 ,it is ,confucius6 cried ,lao ,lai ,tz4 ,bid him come hither4 ,when ,confucius arrived1 ,lao ,lai ,tz addressed him as follows3-- ,ch'iu6 ,get rid of your dogmatism and your specious knowledge1 and you will be really a superior man4 ,confucius bowed and was about to retire1 when suddenly his countenance changed and he enquired1 ,shall ,i then be able to enter upon ,,tao8 ,the wounds of one generation being too much1 answered ,lao ,lai ,tz1 you would take to yourself the sorrows of all time4 ,are you not weary8 ,is your strength equal to the task8 ,to employ goodness as a passport to influence through the gratification of others1 is an everlasting shame4 ,yet this is the common way of all1 to lure people by fame1 to bind them by ties of gratification4 ,better than extolling ,yao and cursing ,chieh is oblivion of both1 keeping one's praises to oneself4 ,these things react injuriously on self2 the agitation of movement results in deflection4 ,the true ,sage is a passive agent4 ,if he succeeds1 he simply feels that he was provided by no effort of his own with the energy necessary to success4 99 99 99 99 99 ,prince ,yan of ,sung dreamed one night that a man with dishevelled hair peeped through a side door and said1 ,i have come from the waters of ,tsai-lu4 ,i am a marine messenger attached to the staff of the ,river ,god4 ,a fisherman1 named ,y ,ch'ieh1 has caught me4 ,when the prince awaked1 he referred his dream to the soothsayers1 who said1 ,this is a divine tortoise4 ,is there any fisherman1 asked the prince1 whose name is ,y ,ch'ieh8 ,being told there was1 the prince gave orders for his appearance at court2 and the next day ,y ,ch'ieh had an audience4 ,fisherman1 said the prince1 what have you caught8 ,i have netted a white tortoise1 replied the fisherman1 five feet in semi-circumference4 ,bring your tortoise1 said the prince4 ,but when it came1 the prince could not make up his mind whether to kill it or keep it alive4 ,thus in doubt1 he had recourse to divination1 and received the following response3-- ,slay the tortoise for purposes of divination and good fortune will result4 ,so the tortoise was despatched4 ,after which1 out of seventy-two omens taken1 not a single one proved false4 ,a divine tortoise1 said ,confucius1 can appear to prince ,yan in a dream1 yet it cannot escape the net of ,y ,ch'ieh4 ,its wisdom can yield seventy-two faultless omens1 yet it cannot escape the misery of being cut to pieces4 ,truly wisdom has its limits2 spirituality1 that which it cannot reach4 ,in spite of the highest wisdom1 there are countless snares to be avoided2 ,if a fish has not to fear nets1 there are always pelicans4 ,get rid of small wisdom1 and great wisdom will shine upon you4 ,put away goodness and you will be naturally good4 ,a child does not learn to speak because taught by professors of the art1 but because it lives among people who can themselves speak4 99 99 99 99 99 ,hui ,tz said to ,chuang ,tz1 ,your theme1 ,sir1 is the useless4 ,you must understand the useless1 replied ,chuang ,tz1 before you can discuss the useful4 ,for instance1 the earth is of huge proportions1 yet man uses of it only as much as is covered by the sole of his foot4 ,by and by1 he turns up his toes and goes beneath it to the ,yellow ,spring4 ,has he any further use for it8 ,he has none1 replied ,hui ,tz4 ,and in like manner1 replied ,chuang ,tz1 may be demonstrated the use of the useless4 ,could a man transcend the limits of the human1 said ,chuang ,tz1 would he not do so8 ,unable to do so1 how should he succeed8 ,the determination to retire1 to renounce the world1--such alas6 is not the fruit of perfect wisdom or immaculate virtue4 ,from cataclysms ahead1 these do not turn back2 nor do they heed the approach of devouring flame4 ,although there are class distinctions of high and low1 these are but for a time1 and under the changed conditions of a new sphere are unknown4 ,in the transcendental state4 ,wherefore it has been said1 ',the perfect man leaves no trace behind4' ,for instance1 to glorify the past and to condemn the present has always been the way of the scholar4 ,laudator temporis acti4 ,yet if ,hsi ,wei ,shih and individuals of that class ,sc4 patriarchs4 were caused to re-appear in the present day1 which of them but would accommodate himself to the age8 ,only the perfect man can transcend the limits of the human and yet not withdraw from the world1 live in accord with mankind and yet suffer no injury himself4 ,of the world's teachings he learns nothing4 ,he has that within which makes him independent of others4 ,if the eye is unobstructed1 the result is sight4 ,if the ear is unobstructed the result is hearing4 ,if the nose is unobstructed1 the result is sense of smell4 ,if the mouth is unobstructed1 the result is sense of taste4 ,if the mind is unobstructed1 the result is wisdom4 ,if wisdom is unobstructed1 the result is ,t4 ,,tao may not be obstructed4 ,to obstruct is to strangle4 ,this affects the base1 and all evils spring into life4 ,all sentient beings depend upon breath4 ,if this does not reach them in sufficient quantity1 it is not the fault of ,god4 ,god supplies it day and night without cease1 but man stops the passage4 ,man has for himself a spacious domain4 ,his mind may roam to heaven4 ,if there is no room in the house1 the wife and her mother-in-law run against one another4 ,if the mind cannot roam to heaven1 the faculties will be in a state of antagonism4 ,those who would benefit mankind from deep forests or lofty mountains are simply unequal to the strain upon their higher natures4 ,it is for that reason they become hermits4 ,ill-regulated virtue ends in reputation4 ,ill-regulated reputation ends in notoriety4 ,scheming leads to confusion4 ,knowledge begets contentions4 ,obstinacy produces stupidity4 ,organised government is for the general good of all4 ,spring rains come in due season1 and plants and shrubs burst up from the earth4 ,weeding and tending do not begin until such plants and shrubs have reached more than half their growth1 and without being conscious of the fact4 ,repose gives health to the sick4 ,rubbing the eyelids removes the wrinkles of old age4 ,quiet will dispel anxieties4 ,these remedies however are the resource only of those who need them4 ,others who are free from such ills pay no attention thereto4 ,that which the true ,sage marvels at in the empire1 claims not the attention of the ,divine man4 ,that which the truly virtuous man marvels at in his own sphere1 claims not the attention of the true ,sage4 ,that which the superior man marvels at in his ,state1 claims not the attention of the truly virtuous man4 ,how the mean man adapts himself to his age1 claims not the attention of the superior man4 ,the keeper of the ,yen gate1 ,of the capital of the ,sung ,state4 having maltreated himself severely in consequence of the death of his parents1 received a high official post4 ,in reward for his filial piety4 ,his relatives thereupon maltreated themselves1 and some half of them died4 ,in the vain endeavour to secure like rewards4 ,yao offered the empire to ,hs ,yu1 but ,hs ,yu fled4 ,t'ang offered it to ,wu ,kuang1 but ,wu ,kuang declined with anger4 ,see pp4 #f1 #gb4 ,when ,chi ,t'o heard of ,hs ,yu's flight1 he took all his disciples with him and jumped into the river ,k'uan2 ,as a tribute to his eminent virtue4 upon which the various feudal princes mourned for three years1 ,they did not resign their fiefs at his example4 and ,shn ,t'u ,ti had the river filled up4 ,fearing similar ill-advised acts4 ,for names1 see pp4 #f1 #gb4 ,the raison d'tre of a fish-trap is the fish4 ,when the fish is caught1 the trap may be ignored4 ,the raison d'tre of a rabbit-snare is the rabbit4 ,when the rabbit is caught the snare may be ignored4 ,the raison d'tre of language is an idea to be expressed4 ,when the idea is expressed1 the language may be ignored4 ,but where shall ,i find a man to ignore language1 with whom ,i may be able to converse8 ,,chapter ,,xxvii4 ,,language4 ,argument3--,speech1 natural and artificial--,natural speech in harmony with the divine--,destiny--,the ultimate cause--,purification of the soul--,illustrations4 ,of language put into other people's mouths1 nine tenths will succeed4 ,of language based upon weighty authority1 seven tenths4 ,but language which flows constantly over1 as from a full goblet1 is in accord with ,god4 ,the natural overflowings of the heart4 ,when language is put into other people's mouths1 outside support is sought4 ,just as a father does not negotiate his son's marriage2 for any praise he could bestow would not have the same value as praise by an outsider4 ,thus1 the fault is not mine1 but that of others4 ,who will not believe the original speaker4 ,to that which agrees with our own opinions we assent2 from that which does not we dissent4 ,we regard that which agrees with our own opinion as right4 ,we regard that which differs from our opinion as wrong4 ,language based on weighty authority is used to bar further argument4 ,the authorities are our superiors1 our elders in years4 ,but if they lack the requisite knowledge and experience1 being our superiors only in the sense of age1 then they are not our superiors4 ,and if men are not the superiors of their fellows1 no one troubles about them4 ,and those about whom no one troubles are merely stale4 ,language which flows constantly over1 as from a full goblet1 is in accord with ,god4 ,embracing both positive and negative in ,,one4 ,because it spreads out on all sides1 it endures for all time4 ,without language1 contraries are identical4 ,the identity is not identical with its expression3 the expression is not identical with its identity4 ,therefore it has been said1 ,language not expressed in language is not language4 ,constantly spoken1 it is as though not spoken4 ,constantly unspoken1 it is not as though not spoken4 ,from the subjective point of view1 there are possibilities and impossibilities1 there are suitabilities and unsuitabilities4 ,this results from the natural affinity of things for what they are and their natural antagonism to what they are not4 ,for all things have their own particular constitutions and potentialities4 ,nothing can exist without these4 ,see p4 #ai4 ,but for language that constantly flows over1 as from a full goblet1 and is in accord with ,god1 how should the permanent be attained8 ,all things spring from germs4 ,under many diverse forms these things are ever being reproduced4 ,round and round1 like a wheel1 no part of which is more the starting-point than any other4 ,this is called the equilibrium of ,god4 ,and he who holds the scales is ,god4 ,alluding to the ,identity-philosophy1 which means1 in the words of ,emerson1 that nature iterates her means perpetually on successive planes4444 ,the whole art of the plant is still to repeat leaf on leaf without end4 99 99 99 99 99 ,chuang ,tz said to ,hui ,tz1 ,when ,confucius reached his sixtieth year he changed his opinions4 ,what he had previously regarded as right1 he ultimately came to regard as wrong4 ,but who shall say whether the right of to-day may not be as wrong as the wrong of the previous fifty-nine years8 ,see p4 #cde4 ,he was a persevering worker1 replied ,hui ,tz1 and his wisdom increased day by day4 ,his conversion was no spasmodic act4 ,confucius1 replied ,chuang ,tz1 discarded both perseverance and wisdom1 but did not attempt to formulate the doctrine in words4 ,he said1 ',man has received his talents from ,god1 together with a soul to give them life4 ,he should speak in accordance with established laws4 ,his words should be in harmony with fixed order4 ,personal advantage and duty to one's neighbour lie open before us4 ,likes and dislikes1 rights and wrongs1 are but as men choose to call them4 ,but to bring submission into men's hearts1 so that they shall not be stiff-necked1 and thus fix firmly the foundations of the empire1--to that1 alas6 ,i have not attained4' ,from the above1 says ,lin ,hsi ,chung1 we may see that ,hui ,tz1 though skilled in winning debates was unskilled in winning hearts4 99 99 99 99 99 ,tsng ,tz held office twice4 ,his emotions varied in each case4 ,see pp4 #ajj1 #ceb4 ,as long as my parents were alive1 said he1 ,i was happy on a small salary4 ,when ,i had a large salary1 but my parents were no more1 ,i was sad4 ,a disciple said to ,confucius1 ,can we call ,tsng ,tz a man without cares to trouble him8 ,money being no object to him4 ,he had cares to trouble him1 replied ,confucius4 ,can a man who has no cares to trouble him feel grief8 ,his small salary and his large salary were to him like a heron or a mosquito flying past4 99 99 99 99 99 ,yen ,ch'ng ,tz ,yu said to ,tung ,kuo ,tz ,chi1 ,see p4 #cbd4 ,one year after receiving your instructions ,i became naturally simple4 ,after two years1 ,i could adapt myself as required4 ,after three years1 ,i understood4 ,after four years1 my intelligence developed4 ,after five years1 it was complete4 ,after six years1 the spirit entered into me4 ,after seven1 ,i knew ,god4 ,after eight1 life and death existed for me no more4 ,after nine1 perfection4 ,life has its distinctions2 but in death we are all made equal4 ,that death should have an origin1 but that life should have no origin1--can this be so8 ,what determines its presence in one place1 its absence in another8 ,heaven has its fixed order4 ,visible to all4 ,earth has yielded up its secrets to man4 ,but where to seek whence am ,i8 ,not knowing the hereafter1 how can we deny the operation of ,destiny8 ,not knowing what preceded birth1 how can we assert the operation of ,destiny8 ,when things turn out as they ought1 who shall say that the agency is not supernatural8 ,when things turn out otherwise1 who shall say that it is8 99 99 99 99 99 ,the various ,penumbr said to the ,umbra1 ,before you were looking down1 now you are looking up4 ,before you had your hair tied up1 now it is all loosed4 ,before you were sitting1 now you have got up4 ,before you were moving1 now you are stopping still4 ,how is this8 ,gentlemen1 replied the ,umbra1 the question is hardly worth asking4 ,ultimate causes being unknowable4 ,i do these things1 but ,i do not know why4 ,i am like the scaly back of the cicada1 the shell of the locust1--apparently independent1 but not really so4 ,by firelight or in daylight ,i am seen3 in darkness or by night ,i am gone4 ,and if ,i am dependent on these1 how much more are they dependent on something else8 ,when they come1 ,i come with them4 ,when they go1 ,i go with them4 ,when they live1 ,i live with them4 ,but who it is that gives the life1 how shall we seek to know8 ,repeated1 with variations1 from ch4 ii4 99 99 99 99 99 ,yang ,tz ,ch ,see p4 #ajj4 went southwards to ,p'ei1 and when ,lao ,tz was travelling westwards to ,ch'in1 hastened to receive him outside the city4 ,arriving at the bridge1 he met ,lao ,tz2 and the latter standing in the middle of the road1 looked up to heaven and said with a sigh1 ,at first1 ,i thought you could be taught4 ,i think so no more4 ,yang ,tz ,ch made no reply1 but when they reached the inn1 handed ,lao ,tz water for washing and rinsing1 and a towel and comb4 ,he then removed his own boots outside the door1 and crawling on his knees into the ,master's presence1 said1 ,i have been wishing to ask for instruction1 ,sir1 but as you were travelling and not at leisure1 ,i did not venture4 ,you are now1 ,sir1 at leisure4 ,may ,i enquire the reason of what you said8 ,you have an overbearing look1 said ,lao ,tz4 ,who would live with such a man8 ,he who is truly pure behaves as though he were sullied4 ,he who has virtue in abundance behaves as though it were not enough4 ,these last two sentences occur in the ,tao-,t-,ching1 ch4 xli1 and also in the works of ,lieh ,tz as part of that author's own text4 ,see ,the ,remains of ,lao ,tz1 p4 #bi4 ,yang ,tz ,ch changed countenance at this1 and replied1 ,i hear and obey4 ,now when ,yang ,tz ,ch first went to the inn1 the visitors there had come out to receive him4 ,mine host had arranged his mat1 while the landlady held towel and comb4 ,the visitors had given him up the best seats1 and those who were cooking had left the stove free for him4 ,but when he went back1 ,after his interview with ,lao ,tz4 the other visitors struggled to get the best seats for themselves4 ,so changed was he in spirit4 ,lin ,hsi ,chung considers that this chapter should immediately precede what is now ch4 xxxii1 from which it has been separated by the interpolation of the four following chapters1 all admittedly spurious4 ,,chapter ,,xxviii4 ,,on ,,declining ,,power4 ,spurious4 ,yao offered to resign the empire to ,hs ,yu1 but the latter declined4 ,he then offered it to ,tz ,chou ,chih ,fu1 who said1 ,there is no objection to making me emperor4 ,but just now ,i am suffering from a troublesome disease1 and am engaged in trying to cure it4 ,i have no leisure to look after the empire4 ,now the empire is of paramount importance4 ,yet here was a man who would not allow it to injure his chance of life4 ,how much less then would he let other things do so8 ,yet it is only he who would do nothing in the way of government who is fit to be trusted with the empire4 ,those personages who have not been previously mentioned may be taken to be allegorical4 99 99 99 99 99 ,shun offered to resign the empire to ,tz ,chou ,chih ,poh4 ,the latter said1 ,just now ,i am suffering from a troublesome disease1 and am engaged in trying to cure it4 ,i have no leisure to look after the empire4 ,now the empire is a great trust2 but not to sacrifice one's life for it is precisely where the man of ,,tao differs from the man of the world4 99 99 99 99 99 ,shun offered to resign the empire to ,shan ,chan4 ,shan ,chan said1 ,i am a unit in the sum of the universe4 ,in winter ,i wear fur clothes4 ,in summer ,i wear grass-cloth4 ,in spring ,i plough and sow1 toiling with my body4 ,in autumn ,i gather in the harvest1 and devote myself to rest and enjoyment4 ,at dawn ,i go to work2 at sunset ,i leave off4 ,contented with my lot ,i pass through life with a light heart4 ,why then should ,i trouble myself with the empire8 ,ah1 ,sir1 you do not know me4 ,so he declined1 and subsequently hid himself among the mountains1 nobody knew where4 99 99 99 99 99 ,shun offered the empire to a friend1 a labourer of ,shih ,hu4 ,sire1 said the latter1 you exert yourself too much4 ,the chief thing is to husband one's strength2--meaning that in point of real virtue ,shun had not attained4 ,then1 husband and wife1 bearing away their household gods and taking their children with them1 went off to the sea and never came back4 99 99 99 99 99 ,when ,t'ai ,wang ,shan ,fu was occupying ,pin1 he was attacked by savages4 ,he offered them skins and silk1 but they declined these4 ,he offered them dogs and horses1 but they declined these also4 ,he then offered them pearls and jade1 but these too they declined4 ,what they wanted was the territory4 ,to live with a man's elder brother1 said ,t'ai ,wang ,shan ,fu1 ,addressing his own people4 and slay his younger brother2 to live with a man's father and slay his son1--this ,i could not bear to do4 ,make shift to remain here4 ,to be my subjects or the subjects of these savages1 where is the difference8 ,besides ,i have heard say that we ought not to let that which is intended to nourish life become injurious to life4 ,alluding to the territory4 ,thereupon he took his staff and went off4 ,his people all followed him1 and they founded a new ,state at the foot of ,mount ,ch'i4 ,now ,t'ai ,wang ,shan ,fu undoubtedly had a proper respect for life4 ,and those who have a proper respect for life1 if rich and powerful1 do not let that which should nourish injure the body4 ,if poor and lowly1 they do not allow gain to involve them in physical wear and tear4 ,but the men of the present generation who occupy positions of power and influence1 are all afraid of losing what they have got4 ,directly they see a chance of gain1 away goes all care for their bodies4 ,is not that a cause for confusion8 99 99 99 99 99 ,in three successive cases the people of ,yeh had put their prince to death4 ,accordingly1 ,shou1 the son of the last prince1 was much alarmed1 and fled to ,tan ,hseh1 leaving the ,state of ,yeh without a ruler4 ,shou was at first nowhere to be found1 but at length he was traced to ,tan ,hseh4 ,he was1 however1 unwilling to come forth1 so they smoked him out with moxa4 ,they had a royal carriage ready for him2 and as ,shou seized the cord to mount the chariot1 he looked up to heaven and cried1 ,oh6 ruling1 ruling1 could ,i not have been spared this8 ,it was not that ,shou objected to be a prince4 ,he objected to the dangers associated with such positions4 ,such a one was incapable of sacrificing life to the ,state1 and for that very reason the people of ,yeh wanted to get him4 99 99 99 99 99 ,the ,states of ,han and ,wei were struggling to annex each other's territory when ,tz ,hua ,tz went to see prince ,chao ,hsi4 ,finding the latter very downcast1 ,tz ,hua ,tz said1 ,now suppose the representatives of the various ,states were to sign an agreement before your ,highness1 to the effect that although cutting off the left hand would involve loss of the right1 while cutting off the right would involve loss of the left1 nevertheless that whosoever would cut off either should be emperor over all1--would your ,highness cut8 ,i would not1 replied the prince4 ,very good1 said ,tz ,hua ,tz4 ,it is clear therefore that one's two arms are worth more than the empire4 ,and one's body is worth more than one's arms1 while the ,state of ,han is infinitely less important than the empire4 ,further1 what you are struggling over is of infinitely less importance than the ,state of ,han4 ,yet your ,highness is wearing out body and soul alike in fear and anxiety lest you should not get it4 ,good indeed6 cried the prince4 ,many have counselled me1 but ,i have never heard the like of this4 ,from which we may infer that ,tz ,hua ,tz knew the difference between what was of importance and what was not4 99 99 99 99 99 ,the prince of ,lu1 hearing that ,yen ,ho had attained to ,,tao1 despatched messengers with presents to open communications4 ,yen ,ho lived in a hovel4 ,he wore clothes of coarse grass1 and occupied himself in tending oxen4 ,when the messengers arrived1 ,yen ,ho went out to meet them2 whereupon they enquired1 ,is this where ,yen ,ho lives8 ,this is ,yen ,ho's house1 replied the latter4 ,the messengers then produced the presents2 but ,yen ,ho said1 ,i fear you have made a mistake4 ,and as you might get into trouble1 it would be as well to go back and make sure4 ,this the messengers accordingly did4 ,when however they returned1 there was no trace to be found of ,yen ,ho4 ,thus it is that men like ,yen ,ho hate wealth and power4 ,wherefore it has been said that the best part of ,,tao is for self-culture1 the surplus for governing a ,state1 and the dregs for governing the empire4 ,from which we may infer that the great deeds of kings and princes are but the leavings of the ,sage4 ,for preserving the body and nourishing vitality1 they are of no avail4 ,yet the superior men of to-day endanger their bodies and throw away their lives in their greed for the things of this world4 ,is not this pitiable8 ,the true ,sage in all his actions considers the why and the wherefore4 ,but there are those now-a-days who use the pearl of the prince of ,sui to shoot a bird a thousand yards off4 ,a wonderfully brilliant gem1 of a ten chariot illuminating power4 ,and the world of course laughs at them4 ,why8 ,because they sacrifice the greater to get the less4 ,but surely life is of more importance even than the prince's pearl6 99 99 99 99 99 ,lieh ,tz was poor4 ,his face wore a hungry look4 ,a visitor one day mentioned this to ,tz ,yang ,prime ,minister4 of ,chng1 saying1 ,lieh ,tz is a scholar who has attained to ,,tao4 ,he lives in your ,excellency's ,state1 and yet he is poor4 ,can it be said that your ,excellency does not love scholars8 ,thereupon ,tz ,yang gave orders that ,lieh ,tz should be supplied with food4 ,but when ,lieh ,tz saw the messengers1 he bowed twice and declined4 ,when the messengers had gone1 and ,lieh ,tz went within1 his wife gazed at him1 and beating her breast said1 ,i have heard that the wife and children of a man of ,,tao are happy and joyful4 ,but see how hungry ,i am4 ,his ,excellency sent you food1 and you would not take it4 ,is not this flying in the face of ,providence8 ,his ,excellency did not know me personally1 answered ,lieh ,tz with a smile4 ,it was because of what others said about me that he sent me the food4 ,if then men were to speak ill of me1 he would also act upon it4 ,for that reason ,i refused the food4 ,subsequently1 there was trouble among the people of ,chng1 and ,tz ,yang was slain4 99 99 99 99 99 ,when ,prince ,chao of the ,ch'u ,state lost his kingdom1 he was followed into exile by his butcher1 named ,yeh4 ,on his restoration1 as he was distributing rewards to those who had remained faithful to him1 he came to the name of ,yeh4 ,yeh1 however1 said1 ,when the prince lost his kingdom1 ,i lost my butchery4 ,now that the prince has got back his kingdom1 ,i have got back my butchery4 ,i have recovered my office and salary4 ,what need for further reward8 ,on hearing this1 the prince gave orders that he should be made to take his reward4 ,it was not through my fault1 argued ,yeh1 that the prince lost his kingdom1 and ,i should not have taken the punishment4 ,neither was it through me that he got it back1 and ,i cannot therefore accept the reward4 ,when the prince heard this answer1 he commanded ,yeh to be brought before him4 ,but ,yeh said1 ,the laws of the ,ch'u ,state require that a subject shall have deserved exceptionally well of his prince before being admitted to an audience4 ,now my wisdom was insufficient to preserve this kingdom1 and my courage insufficient to destroy the invaders4 ,when the ,wu soldiers entered ,ying1 ,i feared for my life and fled4 ,that was why ,i followed the prince4 ,and if now the prince wishes to set law and custom aside and summon me to an audience1 this is not my idea of proper behaviour on the part of the prince4 ,yeh1 said the prince to ,tz ,chi1 his master of the horse1 occupies a lowly position2 yet his principles are of the most lofty4 ,go1 make him a ,san ,ching4 ,i am aware1 replied ,yeh to the master of the horse1 that the post of ,san ,ching is more honourable than that of butcher4 ,and ,i am aware that the emolument is larger than what ,i now receive4 ,still1 because ,i want preferment and salary1 ,i cannot let my prince earn the reputation of being injudicious in his patronage4 ,i must beg to decline4 ,let me go back to my butchery4 ,and he adhered to his refusal4 ,yan ,hsien dwelt in ,lu1--in a mud hut1 with a grass-grown roof1 an apology for a door1 and two mulberry-trees for door-posts4 ,the windows which lighted his two rooms were no bigger than the mouth of a jar1 and were closed by a wad of old clothes4 ,the hut leaked from above and was damp under foot2 yet ,yan ,hsien sat gravely there playing on the guitar4 ,tz ,kung came driving up in a fine chariot1 in a white robe lined with purple2 but the hood of the chariot was too big for the street4 ,when he went to see ,yan ,hsien1 the latter came to the door in a flowery cap1 with his shoes down at heel1 and leaning on a stalk4 ,good gracious6 cried ,tz ,kung1 whatever is the matter with you8 ,i have heard1 replied ,yan ,hsien1 that he who is without wealth is called poor1 and that he who learns without being able to practise is said to have something the matter with him4 ,now ,i am merely poor2 ,i have nothing the matter with me4 ,tz ,kung was much abashed at this reply2 upon which ,yan ,hsien smiling continued1 ,to try to thrust myself forward among men2 to seek friendship in mutual flattery2 to learn for the sake of others2 to teach for my own sake2 to use benevolence and duty to one's neighbour for evil ends2 to make a great show with horses and carriages1--these things ,i cannot do4 99 99 99 99 99 ,tsng ,tz lived in the ,wei ,state4 ,his wadded coat had no outside cloth4 ,his face was bloated and rough4 ,his hands and feet were horny hard4 ,for three days he had had no fire2 no new clothes for ten years4 ,if he set his cap straight the tassel would come off4 ,if he drew up his sleeve his elbow would poke through4 ,if he pulled up his shoe1 the heel would come off4 ,yet slipshod he sang the ,sacrificial ,odes of ,shang1 his voice filling the whole sky1 as though it had been some instrument of metal or stone4 ,the ,son of ,heaven could not secure him as a minister4 ,the feudal princes could not secure him as a friend4 ,for he who nourishes his purpose becomes oblivious of his body4 ,he who nourishes his body becomes oblivious of gain4 ,and he who has attained ,,tao becomes oblivious of his mind4 99 99 99 99 99 ,come hither1 said ,confucius to ,yen ,hui4 ,your family is poor1 and your position lowly4 ,why not go into official life8 ,i do not wish to1 replied ,yen ,hui4 ,i have fifty acres of land beyond the city walls1 which are enough to supply me with food4 ,ten more within the walls provide me with clothes4 ,my lute gives me all the amusement ,i want2 and the study of your doctrines keeps me happy enough4 ,i do not desire to go into official life4 ,bravo6 well said6 cried ,confucius with beaming countenance4 ,i have heard say that those who are contented do not entangle themselves in the pursuit of gain4 ,that those who have really obtained do not fear the contingency of loss4 ,that those who devote themselves to cultivation of the inner man1 though occupying no position1 feel no shame4 ,thus indeed ,i have long preached4 ,only now1 that ,i have seen ,yen ,hui1 am ,i conscious of the realisation of these words4 99 99 99 99 99 ,prince ,mou of ,chung-shan said to ,chan ,tz1 ,my body is in the country1 but my heart is in town4 ,what am ,i to do8 ,make life of paramount importance1 answered ,chan ,tz1 and worldly advantage will cease to have weight4 ,that ,i know1 replied the ,prince2 but ,i am not equal to the task4 ,if you are not equal to this1 said ,chan ,tz1 then it were well for you to pursue your natural bent4 ,not to be equal to a task1 and yet to force oneself to stick to it1--this is called adding one injury to another4 ,and those who suffer such two-fold injury do not belong to the class of the long-lived4 ,prince ,mou of ,wei was heir to the throne of a large ,state4 ,for him to become a hermit among the hills was more difficult than for an ordinary cotton-clothed scholar4 ,and although he had not attained to ,,tao1 he may be said to have been on the way thither4 99 99 99 99 99 ,when ,confucius was caught between the ,ch'ns and the ,ts'ais1 he went seven days without proper food4 ,he ate soup of herbs1 having no rice4 ,he looked very much exhausted1 yet he sat within playing his guitar and singing to it4 ,yen ,hui was picking over the herbs1 while ,tz ,lu and ,tz ,kung were talking together4 ,one of them said1 ,our ,master has twice been driven out of ,lu4 ,they will have none of him in ,wei4 ,his tree was cut down in ,sung4 ,he got into trouble in ,shang and ,chou4 ,and now he is surrounded by the ,ch'ns and the ,ts'ais4 ,whoever kills him is to be held guiltless4 ,whoever takes him prisoner is not to be interfered with4 ,yet all the time he goes on playing and singing without cease4 ,is this the right thing for a superior man to do8 ,yen ,hui said nothing1 but went inside and told ,confucius1 who laid aside his guitar and said with a loud sigh1 ,yu and ,tz are ignorant fellows4 ,these were their personal names4 ,bid them come1 and ,i will speak to them4 ,when they entered ,tz ,lu said1 ,we seem to have made a thorough failure4 ,what do you mean8 cried ,confucius4 ,the superior man who succeeds in ,,tao1 has success4 ,if he fails in ,,tao1 he makes a failure4 ,now ,i1 holding fast to the ,,tao of charity and duty towards one's neighbour1 have fallen among the troubles of a disordered age4 ,what failure is there in that8 ,therefore it is that by cultivation of the inner man there is no failure in ,,tao1 and when danger comes there is no loss of virtue4 ,it is the chill winter weather1 it is frost1 it is snow1 which bring out the luxuriance of the pine and the fir4 ,see ,lun ,y1 ix1 #bg4 ,i regard it as a positive blessing to be thus situated as ,i am4 ,thereupon he turned abruptly round and went on playing and singing4 ,at this ,tz ,lu hastily seized a shield and began dancing to the music1 while ,tz ,kung said1 ,i had no idea of the height of heaven and of the depth of earth4 ,the ancients who attained ,,tao were equally happy under success and failure4 ,their happiness had nothing to do with their failure or their success4 ,,tao once attained1 failure and success became mere links in a chain1 like cold1 heat1 wind1 and rain4 ,thus ,hs ,yu enjoyed himself at ,ying-yang1 and ,kung ,poh found happiness on the hill-top4 ,whither he retired after a reign of #ad years4 ,shun offered to resign the empire to his friend ,pei ,jen ,wu ,ts4 ,what a strange manner of man you are6 cried the latter4 ,living in the furrowed fields1 you exchanged such a life for the throne of ,yao4 ,and as if that was not enough1 you now try to heap indignity upon me4 ,i am ashamed of you4 ,thereupon he drowned himself in the waters of ,ch'ing-ling4 ,but how about preservation of life8 asks ,lin ,hsi ,chung with a sneer4 ,when ,t'ang was about to attack ,chieh1 he went to consult with ,pien ,sui4 ,it is not a matter in which ,i can help you1 said the latter4 ,who can8 asked ,t'ang4 ,i do not know1 replied ,pien ,sui4 ,t'ang then went to consult with ,wu ,kuang4 ,it is not a matter in which ,i can help you1 said the latter4 ,who can8 asked ,t'ang4 ,i do not know1 replied ,wu ,kuang4 ,what do you think of ,i ,yin8 asked ,t'ang4 ,he forces himself1 said ,wu ,kuang1 to put up with obloquy4 ,beyond this ,i know nothing of him4 ,so ,t'ang took ,i ,yin into his counsels4 ,they attacked ,chieh1 and vanquished him4 ,then ,t'ang offered to resign the empire in favour of ,pien ,sui4 ,but ,pien ,sui declined1 saying1 ,when your ,majesty consulted with me about attacking ,chieh1 you evidently looked on me as a robber4 ,who would steal territory4 ,but men of ,,tao wage no wars4 ,now that you have vanquished him1 and you offer to resign in my favour1 you evidently regard me as covetous4 ,i was born indeed in a disordered age4 ,but for a man without ,,tao to thus insult me twice1 is more than ,i can endure4 ,so he drowned himself in the river ,chou4 ,then ,t'ang offered to resign in favour of ,wu ,kuang1 saying1 ,the wise plan1 the brave execute1 the good rest therein1--such was the ,,tao of the ancients4 ,why1 ,sir1 should not you occupy the throne8 ,but ,wu ,kuang declined1 saying1 ,to depose a ruler is not to do one's duty to one's neighbour4 ,to slay the people is not charity4 ,for others to suffer these wrongs1 while ,i enjoy the profits1 is not honest4 ,i have heard say that one should not accept a wage unless earned in accordance with right2 and that if the world is without ,,tao1 one should not put foot upon its soil1 still less rule over it6 ,i can bear this no longer4 ,thereupon he took a stone on his back and jumped into the river ,lu4 99 99 99 99 99 ,at the rise of the ,chou dynasty there were two scholars1 named ,po ,i and ,shu ,ch'i1 who lived in ,ku-tu4 ,one of these said to the other1 ,i have heard that in the west there are men who are apparently in possession of ,,tao4 ,let us go and see them4 ,meaning the men of ,chou4 ,when they arrived at ,ch'i-yang1 ,wu ,wang ,the writer meant ,wn ,wang1 father of ,wu ,wang4 heard of their arrival and sent ,shu ,tan ,chou ,kung4 to enter into a treaty with them4 ,they were to receive emoluments of the second degree and rank of the first degree4 ,the treaty was to be sealed with blood and buried4 ,at this the two looked at each other and smiled4 ,ah6 said one of them1 this is strange indeed4 ,it is not what we call ,,tao4 ,when ,shn ,nung ruled the empire1 he worshipped ,god without asking for any reward4 ,sometimes it was the law he put in force2 sometimes it was his personal influence he brought to bear4 ,he was loyal and faithful to his people without seeking any return4 ,he did not build his success upon another's ruin1 nor mount high by means of another's fall1 nor seize opportunities to secure his own advantage4 ,but now that the ,chous1 beholding the iniquities of the ,yins1 have taken upon themselves to govern1 we have intrigues above and bribes below4 ,troops are mobilised to protect prestige4 ,victims are slaughtered to give good faith to a treaty4 ,a show of virtue is made to amuse the masses4 ,fighting and slaughter are made the means of gain4 ,confusion has simply been exchanged for disorder4 ,i have heard tell that the men of old1 living in quiet times1 never shirked their duties2 but lighting upon troublous times1 nothing could make them stay4 ,the empire is now in darkness4 ,the virtue of the ,chous has faded4 ,for the empire to be united under the ,chous would be a disgrace to us4 ,better flee away and keep our actions pure4 ,accordingly1 these two philosophers went north to ,mount ,shou-yang1 where they subsequently starved themselves to death4 ,men like ,poh ,i and ,shu ,ch'i1 if wealth and honour came to them so that they could properly accept1 would assuredly not have recourse to such heroic measures1 nor would they be content to follow their own bent1 without giving their services to their generation4 ,such was the purity of these two scholars4 ,,chapter ,,xxix4 ,,robber ,,ch4 ,spurious4 ,confucius was on terms of friendship with ,liu ,hsia ,chi1 whose younger brother was known as ,robber ,ch4 ,this is an anachronism4 ,liu ,hsia ,chi 7or ,hui7 was a virtuous official of the ,lu ,state4 ,he flourished some #hj and more years before the time of ,confucius4 ,robber ,ch had a band of followers nine thousand strong4 ,he ravaged the whole empire1 plundering the various nobles and breaking into people's houses4 ,he drove off oxen and horses4 ,he stole men's wives and daughters4 ,family ties put no limit to his greed4 ,he had no respect for parents nor for brothers4 ,he neglected the worship of his ancestors4 ,wherever he passed1 the greater ,states flew to arms1 the smaller ones to places of safety4 ,all the people were sore distressed4 ,a father1 said ,confucius to ,liu ,hsia ,chi1 should surely be able to admonish his son2 an elder brother to teach his younger brother4 ,if this be not so1 there is an end of the value attached to these relationships4 ,now you1 ,sir1 are one of the scholars of the age1 while your younger brother is the ,robber ,ch1 the scourge of the empire4 ,you are unable to teach him1 and ,i blush for you4 ,let me go and have a talk with him on your behalf4 ,as to what you say1 ,sir1 about fathers and elder brothers1 answered ,liu ,hsia ,chi1 if the son will not listen to his father1 nor the younger brother to his elder brother1 what becomes of your arguments then8 ,besides1 ,ch's passions are like a bubbling spring4 ,his thoughts are like a whirlwind4 ,he is strong enough to defy all foes4 ,he can argue until wrong becomes right4 ,if you follow his inclinations1 he is pleased4 ,if you oppose them he is angry4 ,he is free with the language of abuse4 ,do not go near him4 ,confucius paid no attention to this advice2 but with ,yen ,hui as charioteer and ,tz ,kung on his right1 went off to see ,robber ,ch4 ,the latter had just encamped to the south of ,t'ai-shan1 and was engaged in devouring a dish of minced human liver4 ,confucius alighted from his chariot1 and advancing addressed the doorkeeper as follows3-- ,i am ,confucius of the ,lu ,state4 ,i have heard of the high character of your captain4 ,he then twice respectfully saluted the doorkeeper1 who went in to announce his arrival4 ,when ,robber ,ch heard who it was1 he was furious4 ,his eyes glared like stars4 ,his hair raised his cap from his head as he cried out1 ,what6 that crafty scoundrel ,confucius of ,lu8 ,go1 tell him from me that he is a mere word-mongerer4 ,that he talks nonsense about ,wn ,wang and ,wu ,wang4 ,that he wears an extravagant cap1 with a thong from the side of a dead ox4 ,that what he says is mostly rhodomontade4 ,that he consumes where he does not sow1 and wears clothes he does not weave4 ,that his lips patter and his tongue wags4 ,that his rights and wrongs are of his own coining1 whereby he throws dust in the eyes of rulers and prevents the scholars of the empire from reverting to the original source of all things4 ,sc4 ,,tao4 ,that he makes a great stir about filial piety and brotherly love1 glad enough himself to secure some fat fief or post of power4 ,tell him that he deserves the worst1 and that if he does not take himself off his liver shall be in my morning stew4 ,but ,confucius sent in again1 saying1 ,i am a friend of ,liu ,hsia ,chi4 ,i am anxious to set eyes upon your captain's shoe-strings4 ,another interpretation is upon your captain's feet visible from beneath the screen4 ,when the doorkeeper gave this second message1 ,robber ,ch said1 ,bring him before me6 ,thereupon ,confucius hurried in1 and avoiding the place of honour stepped back and made two obeisances4 ,robber ,ch1 flaming with anger1 straddled out his two legs1 and laying his hand upon his sword glared at ,confucius and roaring like a tigress with young1 said1 ,ch'iu6 come here4 ,if what you say suits my ideas1 you will live4 ,otherwise you will die4 ,i have heard1 replied ,confucius1 that the world contains three classes of virtue4 ,to grow up tall1 of a beauty without compare1 and thus to be the idol of young and old1 of noble and lowly alike1--this is the highest class4 ,to be possessed of wisdom which embraces the universe and can explain all things1--this is the middle class4 ,to be possessed of courage which will stand test and gather followers around1--this is the lowest class4 ,now any man whose virtue belongs to either of these classes is fit to occupy the place and title of ruler4 ,but you1 ,captain1 unite all three in yourself4 ,you are eight feet two in height4 ,your expression is very bright4 ,your lips are like vermilion4 ,your teeth like a row of shells4 ,your voice is like a beautiful bell2--yet you are known as ,robber ,ch4 ,captain1 ,i blush for you4 ,captain1 if you will hearken to me ,i will go south for you to ,wu and ,yeh1 north to ,ch'i and ,lu1 east to ,sung and ,wei1 and west to ,chin and ,ch'u4 ,i will have a great wall built for you of many li in extent1 enclosing hamlets of many hundreds of thousands of inhabitants1 over which ,state you shall be ruler4 ,your relations with the empire will enter upon a new phase4 ,you will disband your men4 ,you will gather your brothers around you4 ,you will join in worship of your ancestors4 ,such is the behaviour of the true ,sage and the man of parts1 and such is what the world desires4 ,ch'iu6 come here1 cried ,robber ,ch in a great rage4 ,those who are squared by offers and corrected by words are the stupid vulgar masses4 ,the height and the beauty which you praise in me are legacies from my parents4 ,even though you did not praise them1 do you think ,i should be ignorant of their existence8 ,besides1 those who flatter to the face speak evil behind the back4 ,now all you have been saying about the great ,state and its numerous population simply means squaring me by offers as though one of the common herd4 ,and of course it would not last4 ,there is no ,state bigger than the empire4 ,yao and ,shun both got this1 yet their descendants have not territory enough to insert an awl's point4 ,t'ang and ,wu ,wang both sat upon the ,imperial throne1 yet their posterity has been obliterated from the face of the earth4 ,hardly in ,chuang ,tz's time4 ,was not this because of the very magnitude of the prize8 ,i have also heard that in olden times the birds and animals outnumbered man1 and that the latter was obliged to seek his safety by building his domicile in trees4 ,by day he picked up acorns and chestnuts4 ,at night he slept upon a branch4 ,hence the name ,nest-builders4 ,of old1 the people did not know how to make clothes4 ,in summer they collected quantities of fuel1 and in winter warmed themselves by fire4 ,hence the name ,provident4 ,in the days of ,shn ,nung1 they lay down without caring where they were and got up without caring whither they might go4 ,a man knew his mother but not his father4 ,he lived among the wild deer4 ,he tilled the ground for food4 ,he wove cloth to cover his body4 ,he harboured no thought of injury to others4 ,these were the glorious results of an age of perfect virtue4 ,the ,yellow ,emperor1 however1 could not attain to this virtue4 ,he fought with ,ch'ih ,yu at ,ch-lu1 and blood flowed for a hundred li4 ,then came ,yao and ,shun with their crowd of ministers4 ,then ,t'ang who deposed his sovereign1 and ,wu ,wang who slew ,chou4 ,after which time the strong took to oppressing the weak1 the many to coercing the few4 ,in fact1 ever since ,t'ang and ,wu ,wang we have had none other than disturbers of the peace4 ,and now you come forward preaching the old dogmas of ,wn ,wang and palming off sophistries without end1 in order to teach future generations4 ,you wear patched clothes and a narrow girdle1 you talk big and act falsely1 in order to deceive the rulers of the land1 while all the time you yourself are aiming at wealth and power6 ,you are the biggest thief ,i know of2 and if the world calls me ,robber ,ch1 it most certainly ought to call you ,robber ,ch'iu4 ,by fair words you enticed ,tz ,lu to follow you4 ,you made him doff his martial cap1 ,shaped like a cock's comb4 and ungird his long sword1 and sit a disciple at your feet4 ,and all the world cried out that ,confucius could stop violence and prevent wrong-doing4 ,by and by1 when ,tz ,lu wished to slay the prince of ,wei1 but failed1 and was himself hacked to pieces and exposed over the eastern gate of ,wei1--that was because you had not properly instructed him4 ,see the account in the ,tso ,chuan4 ,you call yourself a man of talent and a ,sage forsooth6 ,twice you have been driven out of ,lu4 ,you were tabooed in ,wei4 ,you were a failure in ,ch'i4 ,you were surrounded by the ,ch'ns and the ,ts'ais4 ,in fact1 the empire won't have you anywhere4 ,it was your teaching which brought ,tz ,lu to his tragical end4 ,you cannot take care1 in the first place1 of yourself1 nor1 in the second place1 of others4 ,of what value can your doctrine be8 ,there is none to whom mankind has accorded a higher place than to the ,yellow ,emperor4 ,yet his virtue was not complete4 ,he fought at ,ch-lu1 and blood ran for a hundred li4 ,yao was not paternal4 ,he killed his eldest son4 ,shun was not filial4 ,he banished his mother's younger brother4 ,the great ,y was deficient in one respect4 ,he was wanting in natural feeling4 ,when engaged in his great engineering work of draining the empire1 he even passed his own door without going in to see his family4 ,t'ang deposed his sovereign4 ,wu ,wang vanquished ,chou4 ,wn ,wang was imprisoned at ,yin ,li4 ,now these six worthies enjoy a high reputation among men4 ,yet a fuller investigation shows that in each case a desire for advantage disturbed their original purity and forced it into a contrary direction4 ,hence the shamelessness of their deeds4 ,among those whom the world calls virtuous were ,poh ,i and ,shu ,ch'i4 ,they declined the sovereignty of ,ku-chu and died of starvation on ,mount ,shou-yang1 their corpses deprived of burial4 ,pao ,chiao made a great show of virtue and abused the world in general4 ,he grasped a tree and died4 ,tz ,kung1 one of ,confucius' disciples1 is said to have scolded ,pao ,chiao so vigorously that the latter withered up into dead wood4 ,shn ,t'u ,ti1 when no heed was paid to his counsels1 jumped into the river with a stone on his back and became food for fishes4 ,see p4 #gb4 ,chieh ,tz ,t'ui was truly loyal4 ,he cut a slice from his thigh to feed ,wn ,wang4 ,afterwards1 when ,wn ,wang turned his back upon him1 he retired in anger1 and grasping a tree1 was burnt to death4 ,he took refuge in a forest1 from which ,wn ,wang1 anxious to recover his friend1 tried to smoke him out6 ,wei ,shng made an assignation with a girl beneath a bridge4 ,the girl did not come1 and the water rose4 ,but ,wei ,shng would not leave4 ,he grasped a buttress and died4 ,these four differed in no way from dogs and pigs going about begging to be slaughtered4 ,they all exaggerated reputation and disregarded death4 ,they did not reflect upon their original nature and seek to preserve life into the old age allotted4 ,among ministers whom the world calls loyal1 none can compare with ,wang ,tz1 ,pi ,kan1 and ,wu ,tz ,hs4 ,the last-mentioned drowned himself4 ,pi ,kan was disembowelled4 ,these two worthies are what men call loyal ministers2 yet1 as a matter of fact1 all the world laughs at them6 ,thus1 from the most ancient times down to ,tz ,hs and ,pi ,kan1 there have been none deserving of honour4 ,and as to the sermon you1 ,ch'iu1 propose to preach to me1--if it is on ghostly subjects1 ,i shan't understand them1 and if it is on human affairs1 why there is nothing more to be said4 ,i know it all already4 ,i will now tell you a few things4 ,the lust of the eye is for beauty4 ,the lust of the ear is for music4 ,the lust of the palate is for flavour4 ,the lust of ambition is for gratification4 ,man's greatest age is one hundred years4 ,a medium old age is eighty years4 ,the lowest estimate is sixty years4 ,take away from this the hours of sickness1 disease1 death1 mourning1 sorrow1 and trouble1 and there will not remain more than four or five days a month upon which a man may open his mouth to laugh4 ,heaven and ,earth are everlasting4 ,sooner or later every man has to die4 ,that which thus has a limit1 as compared with that which is everlasting1 is a mere flash1 like the passage of some swift steed seen through a crack4 ,and those who cannot gratify their ambition and live through their allotted span1 are men who have not attained to ,,tao4 ,ch'iu6 all your teachings are nothing to me4 ,begone6 ,go home6 ,say no more6 ,your doctrine is a random jargon1 full of falsity and deceit4 ,it can never preserve the original purity of man4 ,why discuss it further8 ,confucius made two obeisances and hurriedly took his leave4 ,on mounting his chariot1 he three times missed hold of the reins4 ,his eyes were so dazed that he could see nothing4 ,his face was ashy pale4 ,with down-cast head he grasped the bar of his chariot1 unable to find vent for his feelings4 ,arriving outside the eastern gate of ,lu1 he met ,liu ,hsia ,chi1 who said1 ,i have not seen you for some days4 ,from the look of your equipage ,i should say you had been travelling4 ,i guess now you have been to see ,ch4 ,confucius looked up to heaven1 and replied with a sigh1 ,i have4 ,and did he not rebuff you1 asked ,liu ,hsia ,chi1 as ,i said he would8 ,he did1 said ,confucius4 ,i am a man who has cauterized himself without being ill4 ,i hurried away to smooth the tiger's head and comb out his beard4 ,and ,i very nearly got into the tiger's mouth4 99 99 99 99 99 ,tz ,chang asked ,man ,kou ,t1 ,which means ,full of the ,ill-gotten4 saying1 ,why do you not practise virtue8 ,otherwise1 it is impossible to inspire confidence4 ,and without confidence1 no place4 ,and without place1 no wealth4 ,thus1 with a view to reputation or to wealth1 duty towards one's neighbour is the true key4 ,as leading to reputation1 which was what ,tz ,chang wanted4 ,if you were to discard all thoughts of reputation and wealth and attend to the cultivation of the heart1 surely you would not pass one day without practising the higher virtues4 ,those who have no shame1 replied ,man ,kou ,t1 ,meaning himself4 grow rich4 ,those who inspire confidence make themselves conspicuous4 ,meaning ,tz ,chang4 ,reputation and wealth are mostly to be got out of shamelessness and confidence inspired4 ,thus1 with a view to reputation or to wealth1 the confidence of others is the true key4 ,as leading to wealth1 which was what ,man ,kou ,t wanted4 ,if you were to discard all thoughts of reputation and wealth1 surely the virtuous man would then have no scope beyond himself4 ,beyond his own nature4 ,of old1 said ,tz ,chang1 ,chieh and ,chou sat upon the ,imperial throne1 and the whole empire was theirs4 ,yet if you were now to tell any common thief that his moral qualities resembled theirs1 he would resent it as an insult4 ,by such miserable creatures are they despised4 ,confucius and ,mih ,tz1 on the other hand1 were poor and simple enough4 ,yet if you were to tell any ,prime ,minister of to-day that his moral qualities resembled theirs1 he would flush with pride and declare you were paying him too high a compliment4 ,so truly honourable is the man of learning4 ,thus1 the power of a monarch does not necessarily make him worthy2 nor do poverty and a low station necessarily make a man unworthy4 ,the worthy and the unworthy are differentiated by the worthiness and unworthiness of their acts4 ,a petty thief1 replied ,man ,kou ,t1 is put in gaol4 ,a great brigand becomes ruler of a ,state4 ,and among the retainers of the latter1 men of virtue will be found4 ,of old1 ,duke ,huan1 named ,hsiao ,poh1 slew his elder brother and took his sister-in-law to wife4 ,yet ,kuan ,chung became his minister4 ,t'ien ,ch'ng ,tz killed his prince and seized the kingdom4 ,yet ,confucius accepted his pay4 ,see p4 #aaa4 ,to condemn a man in words1 yet actually to take service under him1--does not this show us practice and precept directly opposed to one another8 ,therefore it was written1 ',who is bad8 ,who is good8 ,he who succeeds is the head4 ,he who does not succeed is the tail4' ,but if you do not practise virtue1 said ,tz ,chang1 and make no distinction between kith and kin1 assign no duties to the worthy and to the unworthy1 no precedence to young and old1 how then are the ,five ,bonds and the ,six ,ranks to be distinguished8 ,commentators are divided as to these ,bonds and ,ranks4 ,one makes the former calendaric4 ,another considers that the five cardinal virtues and six ranks of nobility are meant4 ,of the latter there are only five1 but sovereign is added to patch the deficiency4 ,yao slew his eldest son1 answered ,man ,kou ,t4 ,shun banished his mother's brother4 ,was there kith and kin in that8 ,t'ang deposed ,chieh4 ,wu ,wang slew ,chou4 ,was that the duty of the worthy towards the unworthy8 ,wang ,chi was the legitimate heir1 but ,chow ,kung slew his elder brother4 ,was that precedence of young and old8 ,the false principles of the ,confucianists1 the universal love of the ,mihists1--do these help to distinguish the ,five ,bonds and the ,six ,ranks8 ,you1 ,sir1 are all for reputation4 ,i am all for wealth4 ,as to which pursuit is not in accordance with principle nor in harmony with right1 let us refer to the arbitration of ,wu ,yoh4 ,the mean man1 said ,wu ,yoh1 devotes himself to wealth4 ,the superior man devotes himself to reputation4 ,the moral results are different in each case4 ,but if both would set aside their activities and devote themselves to doing nothing1 the results would be the same4 ,wherefore it has been said1 ',be not a mean man4 ,revert to your natural self4 ,be not a superior man4 ,abide by the laws of heaven4' ,as to the straight and the crooked1 view them from the standpoint of the infinite4 ,all distinctions are thus merged4 ,gaze around you on all sides1 until time withdraws you from the scene4 ,as to the right and the wrong1 hold fast to your magic circle1 ,at the centre of which all positives and negatives converge4 ,see ch4 ii1 p4 #ah4 and with independent mind walk ever in the way of ,,tao4 ,do not swerve from the path of virtue2 do not bring about your own good deeds1--lest your labour be lost4 ,do not make for wealth2 do not aim at success1--lest you cast away that which links you to ,god4 ,pi ,kan was disembowelled4 ,tz ,hs had his eyes gouged out4 ,better known as ,wu ,yan4 ,see p4 #aab4 ,he expressed a wish to be buried on the road to the ,yeh ,state that he might witness the defeat of the ,wu ,state4 ,whereupon the prince of the latter ,state at once had him deprived of sight4 ,such was the fate of loyalty4 ,chih ,kung bore witness against his father4 ,wei ,shng was drowned4 ,such are the misfortunes of the faithful4 ,pao ,chiao dried up where he stood4 ,shn ,tz would not justify himself4 ,he would not defend himself against a charge of putting poison in his father's food4 ,such are the evils of honesty4 ,confucius did not visit his mother4 ,there is no authority for this statement4 ,k'uang ,tz did not visit his father4 ,by whom he had been turned out of doors4 ,such are the trials which come upon the upright4 ,the above instances have been handed down to us from antiquity and are discussed in modern times4 ,they show that men of learning emphasized their precepts by carrying them out in practice2 and that consequently they paid the penalty and fell into these calamities4 99 99 99 99 99 ,discontent asked ,complacency1 saying1 ,there is really no one who does not either aim at reputation or make for wealth4 ,if a man is rich1 others flock around him4 ,these necessarily take a subordinate position1 and consequently pay him court4 ,and it would seem that such subordination and respect constitute a royal road to long life1 comfort1 and general happiness4 ,how is it then that you1 ,sir1 have no mind for these things8 ,is it that you are wanting in wit8 ,or is it that you are physically unable to compete1 and therefore go in for being virtuous1 though all the time unable to forget8 ,you and your friends1 replied ,complacency1 regard all men as alike because they happen to be born at the same time and in the same place as yourselves4 ,you look on us as scholars who have separated from humanity and cast off the world1 and who have no guiding principle beyond poring over the records of the past and present1 or indulging in the logomachy of this and that4 ,were we to lead the mundane lives you do1 it would be at the sacrifice of the very conditions of existence4 ,and surely thus we should be wandering far from the royal road to long life1 comfort1 and general happiness4 ,the discomfort of wretchedness1 the comfort of well-being1 you do not refer to the body4 ,but to some external cause of which the body becomes subjectively conscious4 ,the abjectness of terror1 the elation of joy1 you do not refer to the mind itself4 ,you know that such things are so1 but you do not know how they are so4 ,wherefore1 though equalling the ,son of ,heaven in power1 and with all the empire as your personal property1 you would not be free from care4 ,wealth1 replied ,discontent1 is of the greatest service to a man4 ,it enables him to do good1 and to exert power1 to an extent which the perfect man or the true ,sage could never reach4 ,he can borrow the courage and strength of others to make himself formidable4 ,he can employ the wisdom and counsels of others to add clearness to his own deliberations4 ,he can avail himself of the virtue of others and cause it to appear as his own4 ,without being in possession of a throne1 he can wield the authority of a prince4 ,besides1 the pleasures of music1 beauty1 rich food1 and power1 do not require to be studied before they can be appreciated by the mind2 nor does the body need the example of others before it can enjoy them4 ,we need no teacher to tell us what to like or dislike1 to follow or to avoid4 ,such knowledge is instinctive in man4 ,the world may condemn this view1 but which of us is free from the taint8 ,the wise man1 answered ,complacency1 acts for the common weal1 in pursuit of which he does not overstep due limits4 ,wherefore1 if there is a sufficiency1 he does not strive for more4 ,he has no use for more1 and accordingly does not seek it4 ,but if there is not a sufficiency1 then he seeks for more4 ,he strives in all directions1 yet does not account it greed4 ,if there is a surplus1 he declines it4 ,even though he refused the whole empire1 he would not account it honesty4 ,to him1 honesty and greed are not conditions into which we are forced by outward circumstances1 but characteristics innate in the individual4 ,he may wield the power of the ,son of ,heaven1 but will not employ it for the degradation of others4 ,he may own the whole empire1 yet will not use his wealth to take advantage of his fellows4 ,but a calculation of the troubles and the anxieties inseparable therefrom1 cause him to reject these as injurious to his nature1 not from a desire for reputation4 ,when ,yao and ,shun occupied the throne1 there was peace4 ,they did not try to be beneficent rulers4 ,they did not inflict injury by doing good4 ,they were simply natural1 and good results followed4 ,shan ,chan and ,hs ,yu both declined the proffered throne4 ,theirs was no empty refusal4 ,they would not cause injury to themselves4 ,in all these cases1 each individual adopted the profitable course in preference to the injurious course4 ,and the world calls them virtuous1 whereby they acquire a reputation at which they never aimed4 ,it is necessary1 argued ,discontent1 to cling to reputation4 ,if all pleasures are to be denied to the body and one's energies to be concentrated upon health with a view to the prolongation of life1 such life would be itself nothing more than the prolonged illness of a confirmed invalid4 ,happiness1 said ,complacency1 is to be found in contentment4 ,too much is always a curse1 most of all in wealth4 ,the ears of the wealthy man ring with sounds of sweet music4 ,his palate is cloyed with rich meats and wine4 ,in the pursuit of pleasure1 business is forgotten4 ,this is confusion4 ,he eats and drinks to excess1 until his breathing is that of one carrying a heavy load up a hill4 ,this is misery4 ,he covets money to surround himself with comforts4 ,he covets power to vanquish rivals4 ,but his quiet hours are darkened by diabetes and dropsy4 ,this is disease4 ,even when1 in his desire for wealth1 he has piled up an enormous fortune1 he still goes on and cannot desist4 ,this is shame4 ,having no use for the money he has collected1 he still hugs it to him and cannot bear to part with it4 ,his heart is inflamed1 and he ever seeks to add more to the pile4 ,this is unhappiness4 ,at home1 he dreads the pest of the pilfering thief4 ,abroad1 the danger of bandit and highwayman4 ,so he keeps strict guard within1 while never venturing alone without4 ,this is fear4 ,these six are the greatest of the world's curses4 ,yet such a man never bestows a thought upon them1 until the hour of misfortune is at hand4 ,then1 with his ambitions gratified1 his natural powers exhausted1 and nothing but wealth remaining1 he would gladly obtain one day's peace1 but cannot do so4 ,wherefore1 if reputation is not to be enjoyed and wealth is not to be secured1 how pitiable it is that men should harass their minds and wear out their bodies in such pursuits6 ,,chapter ,,xxx4 ,,on ,,swords4 ,spurious4 ,of old1 ,wn ,wang of ,chao loved sword-play4 ,swordsmen thronged his halls1 to the number of three thousand and more4 ,day and night they had bouts before the prince4 ,in the course of a year1 a hundred or so would be killed or wounded4 ,yet the prince was never satisfied4 ,within three years1 the ,state had begun to go to rack and ruin1 and other princes to form designs upon it4 ,thereupon the ,heir ,apparent1 ,li1 became troubled in mind2 and said to the officers of his household1 ,whosoever shall persuade the prince to do away with these swordsmen1 to him ,i will give a thousand ounces of silver4 ,to this his officers replied1 ,chuang ,tz is the man4 ,thereupon the ,heir ,apparent sent messengers to ,chuang ,tz with a thousand ounces of silver1 which he would not accept1 but accompanied the messengers back to their master4 ,what does your ,highness require of me1 asked ,chuang ,tz1 that you should bestow upon me a thousand ounces8 ,i had heard1 replied the young prince1 that you were a famous ,sage1 and ,i ventured to send this money as a present to your servants4 ,merely a ceremonious phrase4 ,but as you would not receive it1 what more can ,i say8 ,i understand1 answered ,chuang ,tz1 that your ,highness would have me cure the prince of his peculiar weakness4 ,now suppose that ,i do not succeed with the prince1 and consequently with your ,highness1 the punishment of death is what ,i have to expect4 ,what good would the thousand ounces be to me then8 ,on the other hand1 if ,i succeed with the prince1 and consequently with your ,highness1 the whole ,state of ,chao contains nothing ,i could not have for the asking4 ,you must know1 however1 said the young prince1 that my father will only receive swordsmen4 ,well1 replied ,chuang ,tz1 ,i am a good swordsman myself4 ,besides which1 added the ,heir ,apparent1 the swordsmen he is accustomed to see have all dishevelled hair hanging over their temples4 ,they wear slouching caps with coarse tangled tassels1 and short-tailed coats4 ,they glare with their eyes and talk in a fierce tone4 ,this is what my father likes4 ,but if you go to him dressed in your ordinary scholar's dress1 the result is sure to be disastrous4 ,i will accustom myself to the dress1 replied ,chuang ,tz2 and after practising for three days1 he went again to see the young prince1 who accompanied him into his father's presence4 ,the latter drew a sharp sword and awaited ,chuang ,tz's approach4 ,but ,chuang ,tz1 when he entered the door of the audience chamber1 did not hurry forward1 neither did he prostrate himself before the prince4 ,what have you to say to me1 cried the prince1 that you have obtained your introduction through the ,heir ,apparent8 ,i have heard1 replied ,chuang ,tz1 that your ,highness loves sword-play4 ,therefore ,i have come to exhibit my skill4 ,what can you do in that line8 asked the prince4 ,were ,i to meet an opponent1 said ,chuang ,tz1 at every ten paces1 ,i could go on for a thousand li without being stopped4 ,bravo6 cried the prince4 ,there is not your match in the empire4 ,when ,i fight1 continued ,chuang ,tz1 ,i make a show of being weak but push a vigorous attack4 ,the last to start1 ,i am the first to arrive4 ,i should like your ,highness to make trial of me4 ,rest awhile1 replied the prince4 ,stay here and await orders4 ,i will arrange a day for you4 ,thereupon the prince spent seven days in trying his swordsmen4 ,some sixty of them were either killed or wounded1 but at length he selected five or six and bade them attend in the audience-chamber with their swords4 ,he then summoned ,chuang ,tz and said1 ,now ,i will see what your swordsmanship is worth4 ,i have been longing for this1 replied ,chuang ,tz4 ,does it matter to you1 asked the prince1 of what length your weapon may be8 ,not at all1 replied ,chuang ,tz4 ,i have three swords1 of which ,i will ask your ,highness to choose one4 ,we will then proceed to the trial4 ,which are your three swords8 enquired the prince4 ,there is the sword of the ,son of ,heaven1 said ,chuang ,tz1 the sword of the ,princes1 and the sword of the ,people4 ,what is the sword of the ,son of ,heaven8 asked the prince4 ,the stone wall of ,yen-ch'i is its point1 replied ,chuang ,tz4 ,some take stone wall as the name of a place4 ,the mountains of ,ch'i are its edge4 ,chin and ,wei are its back4 ,chou and ,sung are its hilt4 ,han and ,wei are its sheath4 ,it is enclosed in the four hordes of barbarians1 wrapped in the four seasons1 surrounded by the great ocean4 ,it is made of the five elements4 ,it is the arbiter of punishment and reward4 ,it operates under the influence of the ,yin and the ,yang4 ,in spring and summer it is at rest4 ,in autumn and winter it moves abroad4 ,push it1 it does not advance4 ,raise it1 it does not go up4 ,lower it1 it does not go down4 ,whirl it around1 it does not change position4 ,above1 it cleaves the floating clouds2 below1 it cuts through the density of earth4 ,one flash of this blade1 and the princes of the empire submit4 ,such is the sword of the ,son of ,heaven4 ,at this the prince seemed absorbed in his reflections4 ,then he enquired1 saying1 ,and what is the sword of the ,princes8 ,the ,wise and brave1 replied ,chuang ,tz1 are its point4 ,the incorruptible are its edge4 ,the virtuous are its back4 ,the loyal are its hilt4 ,the heroic are its sheath4 ,you may push this sword too1 it will not advance4 ,raise it1 it will not go up4 ,lower it1 it will not go down4 ,whirl it around1 it will not change position4 ,above1 it models itself upon the round heaven1 in order to keep in harmony with the sun1 moon1 and stars4 ,below1 it models itself upon the square earth1 in order to keep in harmony with the four seasons4 ,it adapts itself to the wishes of the people1 in order to diffuse peace on all sides4 ,one flash of this blade is like a roaring clap of thunder4 ,between the boundaries of the ,state there is not left one but who yields and obeys the command of his prince4 ,such is the sword of the ,princes4 ,and the sword of the ,people8 enquired the prince4 ,the sword of the ,people1 replied ,chuang ,tz1 has dishevelled hair hanging over its temples4 ,it wears a slouching cap with coarse tangled tassel1 and a short-tailed coat4 ,it glares with its eyes and talks in a fierce tone4 ,when it engages in conflict1 above1 it cuts off head and neck2 below1 it smites liver and lungs4 ,such is the sword of the ,people4 ,it is like a game-cock4 ,one day1 its life is cut short1 and it is of no more use to the ,state4 ,now you1 great prince1 wield sovereign power1 and yet you devote yourself to this sword of the ,people4 ,i am truly ashamed of it4 ,thereupon the prince drew ,chuang ,tz up on to the dais1 and the attendants served food1 the king three times assisting with his own hand4 ,the prince each time received the dish from the attendants1 handed it to ,chuang ,tz1 and then walked round to his own seat again4 ,be seated1 great prince1 said ,chuang ,tz1 and compose your mind4 ,i have said all ,i have to say on swords4 ,after this the prince did not quit his palace for three months1 while the swordsmen1 submitting to the new order of things1 died in their own homes4 ,one commentator says killed themselves in their own dwellings4 ,but if so1 ,chuang ,tz's influence was of small practical value as far as the swordsmen were concerned4 ,they might as well have continued their profession of arms4 ,,chapter ,,xxxi4 ,,the ,,old ,,fisherman4 ,spurious4 ,confucius1 travelling in the ,black ,forest1 rested awhile at ,apricot ,altar4 ,his disciples sat down to their books1 and he himself played upon the lute and sang4 ,half way through the song1 an old fisherman stepped out of a boat and advanced towards them4 ,his beard and eyebrows were snowy white4 ,his hair hung loose1 and he flapped his long sleeves as he walked over the foreshore4 ,reaching firm ground1 he stood still1 and with left hand on his knee and right hand to his ear1 listened4 ,when the song was finished1 he beckoned to ,tz ,kung and ,tz ,lu1 both of whom went to him4 ,then pointing with his finger1 he enquired1 saying1 ,what is that man doing here8 ,he is the ,sage of ,lu1 replied ,tz ,lu4 ,of what clan8 asked the old man4 ,of the ,k'ung family1 replied ,tz ,lu4 ,and what is his occupation8 said the old man4 ,he devotes himself1 replied ,tz ,lu1 to loyalty and truth4 ,he practises charity and duty towards his neighbour4 ,he regulates ceremonies and music4 ,he distinguishes the relationships of man4 ,he is loyal to his prince above1 a reformer of the masses below4 ,thus he will be of great service to the whole empire4 ,such is his occupation4 ,is he a ruler of a ,state8 asked the old man4 ,he is not1 said ,tz ,kung4 ,a minister8 said the old man4 ,no1 said ,tz ,kung4 ,then the old man laughed and walked away1 saying1 ,charity is charity1 yet ,i fear he will not escape the wear of mind and tear of body which imperil the original purity of man4 ,how far1 alas1 has he wandered from the true path6 ,from ,,tao4 ,tz ,kung went back and told ,confucius1 who1 laying aside his lute1 arose and said1 ,this man is a ,sage6 ,thereupon he followed the old man down the shore1 catching him up just as he was drawing in his boat with his staff4 ,perceiving ,confucius1 the old man turned round to receive him1 at which ,confucius stepped back and prostrated himself twice before advancing4 ,what do you want1 ,sir8 asked the fisherman4 ,just now1 venerable ,sir1 replied ,confucius1 you left without finishing your remarks4 ,in my stupidity ,i cannot make out what you mean4 ,therefore ,i have come in the humble hope of hearing any words with which you may deign to help me4 ,well1 said the old man1 you are certainly anxious to learn4 ,at this ,confucius prostrated himself twice1 and when he got up said1 ,yes1 ,i have been a student from my youth upwards until now1 the sixty-ninth year of my age4 ,yet ,i have never heard the true doctrine1 which ,i am now ready to receive without bias4 ,like species follow like1 answered the old man4 ,like sounds respond to like4 ,see p4 #bhc1 and the experiment of the two lutes1 p4 #cai4 ,this is a law of nature4 ,i will now with your leave apply what ,i know to what you occupy yourself with1--the affairs of men4 ,the ,son of ,heaven1 the princes1 the ministers1 and the people1--if these four fulfil their proper functions1 the result is good government4 ,if they quit their proper places1 the result is unutterable confusion4 ,when the officials mind their duties and the people their business1 neither is injured by the other4 ,barren land1 leaky roofs1 want of food and clothing1 inability to meet taxation1 quarrels of wives and concubines1 no precedence between young and old1--such are the sorrows of the people4 ,capacity unequal to one's duties1 and inability to carry on routine work1 absence of clean-handedness1 and carelessness among subordinates1 lack of distinction and want of preferment1--such are the sorrows of ministers4 ,the ,court without loyal ministers and the ,state in rebellion1 the artisan unskilful and the tribute unsatisfactory1 the periodical leves unattended and the ,son of ,heaven displeased1--such are the sorrows of the princes4 ,the two great principles of nature working inharmoniously1 heat and cold coming at irregular seasons so that men and things suffer1 the princes rebellious and fighting among themselves so that the people perish1 music and ceremonies ill regulated1 wealth dissipated1 the relationships of man disregarded1 the masses sunk in immorality1--such are the sorrows which fall to the share of the ,son of ,heaven4 ,but now you1 ,sir1 occupying neither the more exalted position of ruler nor performing the subordinate functions of minister1 nevertheless take upon yourself to regulate music and ceremonies and to distinguish the relationships of man1 in order to reform the masses4 ,are you not travelling out of your own sphere8 ,further1 men have eight blemishes1 and there are four things which obstruct business4 ,these should be investigated4 ,meddling with matters which do not matter to you1 is prying4 ,to push one's way in1 regardless of neglect1 is to be forward4 ,to adapt one's thoughts and arrange one's words1 is sycophancy4 ,to applaud a person1 right or wrong1 is flattery4 ,to love speaking evil of others1 is slander4 ,to sever friendships and break ties1 is mischievousness4 ,to praise people falsely with a view to injure them1 is malice4 ,to give ready assent with a view to worm out the wishes of others1 good and bad alike1 is to be a hypocrite4 ,these eight blemishes cause a man to throw others into confusion and bring injury upon himself4 ,the superior man will not have him for a friend2 the enlightened prince will not employ him as his minister4 ,to love the conduct of great affairs1 and to introduce change into established order with a view to gain reputation1--this is ambition4 ,to strive to get all into one's own hands1 and to usurp what should be at the disposal of others1--this is greed4 ,to know one's faults but not to correct them1 to receive admonition but only to plunge deeper1--this is obstinacy4 ,to suffer those who are like oneself1 but as for those unlike not to credit them with the virtues they really possess1--this is bigotry4 ,such are the four things which obstruct business4 ,and only he who can put aside the above eight and abstain from the above four is fit for instruction4 ,at this ,confucius heaved a sigh of distress4 ,then having twice prostrated himself1 he arose and said1 ,twice was ,i driven from ,lu4 ,i was tabooed in ,wei4 ,my tree was cut down in ,sung4 ,i was surrounded by the ,ch'ns and the ,ts'ais4 ,i know not what my fault is that ,i should have suffered these four persecutions4 ,dear me6 said the old man in a vexed tone1 ,how slow of perception you are4 ,there was once a man who was so afraid of his shadow and so disliked his own footsteps that he determined to run away from them4 ,but the oftener he raised his feet the more footsteps he made1 and though he ran very hard his shadow never left him4 ,from this he inferred that he went too slowly1 and ran as hard as he could without resting1 the consequence being that his strength broke down and he died4 ,he was not aware that by going into the shade he would have got rid of his shadow1 and that by keeping still he would have put an end to his footsteps4 ,fool that he was6 ,now you occupy yourself with charity and duty to one's neighbour4 ,you examine into the distinction of like and unlike1 the changes of motion and rest1 the canons of giving and receiving1 the emotions of love and hate1 and the restraint of joy and anger4 ,yet you cannot avoid the calamities you speak of4 ,reverently care for your body4 ,carefully preserve your natural purity4 ,leave externals to others4 ,then you will not be involved4 ,but as it is1 instead of improving yourself you are trying to improve other people4 ,surely this is dealing with the external4 ,then may ,i enquire1 said ,confucius in a tone of distress1 what is the original purity8 ,our original purity1 replied the fisherman1 is the perfection of truth unalloyed4 ,without this1 we cannot influence others4 ,hence1 those who weep to order1 though they mourn1 do not grieve4 ,those who assume anger1 though violent1 do not inspire awe4 ,those who affect friendship1 though they smile1 are not in unison4 ,real mourning grieves in silence4 ,real anger awes without expression4 ,real friendship is unison without the aid of smiles4 ,our emotions are dependent upon the original purity within2 and accordingly we hold the latter in esteem4 ,if applied to human affairs1 then in serving our parents we are filial1 in serving our prince we are loyal1 in the banquet hour we are merry1 in the hour of mourning we are sad4 ,the object of loyalty is successful service2 of a banquet1 mirth2 of mourning1 grief2 of serving parents1 gratifying their wishes4 ,if the service is accomplished1 it matters not that no trace remain4 ,in the way of kudos to the accomplisher4 ,if parents be gratified1 it matters not how4 ,if a banquet results in mirth1 the accessories are of no importance4 ,if there be real grief in mourning1 it matters not what ceremonies may be employed4 ,ceremonial is the invention of man4 ,our original purity is given to us from ,god4 ,it is as it is1 and cannot be changed4 ,wherefore the true ,sage models himself upon ,god1 and holds his original purity in esteem4 ,he is independent of human exigencies4 ,fools1 however1 reverse this4 ,they cannot model themselves upon ,god1 and have to fall back on man4 ,they do not hold original purity in esteem4 ,consequently they are ever suffering the vicissitudes of mortality1 and never reaching the goal4 ,alas6 you1 ,sir1 were early steeped in deceit1 and are late in hearing the great doctrine4 ,confucius1 having again prostrated himself twice1 arose and said1 ,it has been a godsend to meet you1 ,sir1 to-day4 ,pray allow me to follow you as your servant1 that ,i may benefit by your teaching4 ,i venture to ask where you live that ,i may enter upon my duties and learn the great doctrine4 ,i have heard1 replied the old man1 that if a man is a fit companion1 one may travel with him into the uttermost depths of ,,tao4 ,but that if he is not a fit companion1 and does not know ,,tao1 one must avoid his company1 that no harm may befall4 ,excuse me1 ,i must leave you4 ,thereupon he pushed off his boat1 and disappeared among the reeds4 ,yen ,yan then brought up the chariot1 and ,tz ,lu offered the hand-cord to ,confucius4 ,but the latter paid no attention4 ,he waited until the ripples on the water had smoothed down and the sound of the punt-pole had died away1 before he ventured to get up4 ,tz ,lu1 who was at the side of the chariot1 enquired saying1 ,master1 ,i have been in your service now for a long time1 yet never did ,i see you treat any man like this4 ,in the presence of a ruler of ten thousand or a thousand chariots1 ,i have never seen you treated other than with great respect1 while you yourself would wear a haughty air4 ,yet before this old fisherman1 leaning on his punt-pole1 you cringe and bow and prostrate yourself twice before answering4 ,is not this too much8 ,the disciples do not know what to make of it4 ,why this behaviour to an old fisherman8 ,yu6 cried ,confucius1 resting on the bar of the chariot2 it is difficult to make anything of you4 ,you have long studied ceremonies and duty to your neighbour1 yet you have not succeeded in getting rid of the old evil nature4 ,come here1 and ,i will tell you4 ,to meet an elder without respect is want of ceremony4 ,to see a ,sage and not to honour him1 is not to be in charity with man4 ,unless you are in charity with man1 you cannot humble yourself before a fellow-creature4 ,and unless you can honestly do this1 you can never attain to that state of original purity2 but the body will constantly suffer4 ,alas6 there is no greater evil than not to be in charity with man4 ,yet in such a plight1 ,o ,yu1 are you4 ,further4 ,,tao is the source of all creation4 ,men have it1 and live4 ,they lose it1 and die4 ,affairs in antagonism thereto1 fail2 in accordance therewith1 succeed4 ,therefore1 wherever ,,tao abides1 there is the reverence of the true ,sage4 ,and as this old fisherman may be said to possess ,,tao1 could ,i venture not to respect him8 ,,chapter ,,xxxii4 ,,lieh ,,tz4 ,argument3--,outward manifestation of inward grace--,its dangers--,self-esteem--,its errors--,inscrutability of ,,tao--,artificiality of ,confucius--,tests of virtue--,chuang ,tz declines office--,his death4 ,when ,lieh ,tz ,lieh ,y ,k'ou1 a name well known in connection with ,,tao4 ,but it is extremely doubtful if such a man ever lived4 ,his record is not given by the historian ,ss-ma ,ch'ien1 and he may well have been no more than an allegorical personage created by ,chuang ,tz for purposes of illustration4 ,it was however thought necessary under the ,han dynasty to supply his ,works2 and the treatise thus provided still passes under his name1 though generally regarded as a forgery4 ,see pp4 #d1 #e4 went to ,ch'i1 half way there he turned round and came back4 ,falling in with ,poh ,hun ,wu ,jen1 the latter said1 ,how is it you are so soon back again8 ,i was afraid1 replied ,lieh ,tz4 ,afraid of what8 asked ,poh ,hun ,wu ,jen4 ,out of ten restaurants at which ,i ate1 said ,lieh ,tz1 five would take no payment4 ,and what is there to be afraid of in that8 enquired ,poh ,hun ,wu ,jen4 ,the truth within not being duly assimilated1 replied ,lieh ,tz1 a certain brightness is visible externally4 ,and to conquer men's hearts by force of the external is to induce in oneself a disregard for authority and age which is the precursor of trouble4 ,a restaurant keeper is one who lives by retailing soup4 ,when his returns are counted up1 his profit is but small1 and his influence is next to nothing4 ,but if such a man could act thus1 how much more the ruler of a large ,state8 ,his bodily powers worn out in the duties of his position1 his mental powers exhausted by details of administration1 he would entrust me with the government and stimulate me by reward4 ,that is what ,i was afraid of4 ,your inner lights are good1 replied ,poh ,hun ,wu ,jen2 but if you remain stationary at this point1 the world will still gather around you4 ,contrary to ,,tao4 ,shortly afterwards ,poh ,hun ,wu ,jen went to visit ,lieh ,tz1 and lo6 his court-yard was filled with boots4 ,of the visitors come to hear him4 ,these were left outside the door1 in accordance with an ancient custom mentioned in the ,book of ,rites4 ,see p4 #cfh4 ,poh ,hun ,wu ,jen stood there awhile1 facing the north1 his cheek all wrinkled by resting it on his staff4 ,then1 without a word1 he departed4 ,upon this being announced to ,lieh ,tz1 ,by the servant whose duty it was to receive guests4 he seized his shoes and ran out barefoot4 ,in his hurry4 ,when he reached the outer gate1 he called aloud1 ,master6 now that you have come1 will you not give me medicine8 ,it is all over6 cried ,poh ,hun ,wu ,jen4 ,i told you that the world would gather around you4 ,it is not that you can make people gather around you4 ,you cannot prevent them from doing so4 ,of what use would my instruction be8 ,exerting influence thus unduly over others1 you are by them influenced in turn4 ,you disturb your natural constitution1 and are of no further account4 ,none of your companions ,warn you of this4 ,their paltry talk ,is but poison to a man4 ,they are not awake1 not alive to the situation4 ,how should one of these help you8 ,in the original1 these lines rhyme4 ,the shrewd grow weary1 the wise grieve4 ,those who are without abilities have no ambitions4 ,with full bellies they roam happily about1 like drifting boats1 not caring whither they are bound4 99 99 99 99 99 ,there was a man of the ,chng ,state1 named ,huan4 ,he pursued his studies at a place called ,ch'iu-shih4 ,after three years only1 he had graduated as a ,confucianist2 and like a river which fertilises its banks to a distance of nine li1 so did his good influence reach into three families4 ,his father's1 his mother's1 and his wife's4 ,he caused his younger brother to graduate as a ,mihist4 ,but inasmuch as in the question of ,confucianism versus ,mihism1 ,the philosophy of ,mih ,tz1 who taught the doctrine of universal love1 etc4 ,see pp4 #ag1 #ddj4 the father took the side of the ,mihist1 at the end of ten years ,huan committed suicide4 ,then the father dreamed that ,huan appeared to him and said1 ,it was ,i who caused your son to become a ,mihist4 ,why give all the credit to him who is but as the fruit of an autumn pine8 ,various interpretations of this simile are given3 none satisfactory4 ,e4g4 7#a7 ,like a dry cone4 7#b7 ,which another has planted and reared4 ,verily ,god does not reward man for what he does1 but for what he is4 ,i4e4 for the natural1 not for the artificial4 ,and it was in this sense that the younger brother was caused to become a ,mihist4 ,he was naturally so inclined4 ,whereas a man who should regard his distinctive abilities as of his own making1 without reference to his parents1 would be like the man of ,ch'i who dug a well and then wanted to keep others away from it4 ,forgetting that ,god put the spring there in the first instance4 ,hence the saying that the men of to-day are all ,huans4 ,wherefore it follows that men of true virtue are unconscious of its possession4 ,how much more then the man of ,,tao8 ,this is what the ancients called escaping the vengeance of ,god4 ,which would be incurred by aping his goodness4 ,the true ,sage rests in that which gives rest1 and not in that which does not give rest4 ,the world rests in that which does not give rest1 and not in that which does give rest4 ,the natural and the artificial4 99 99 99 99 99 ,chuang ,tz said1 ,to know ,,tao is easy4 ,the difficulty lies in the elimination of speech4 ,to know ,,tao without speech appertains to the natural4 ,to know ,,tao with speech appertains to the artificial4 ,the men of old were natural1 not artificial4 ,chu ,p'ing ,man spent a large patrimony in learning under ,chih ,li ,i how to kill dragons4 ,to acquire ,,tao4 ,there is no record of the persons mentioned4 ,by the end of three years he was perfect1 but there was no direction in which he could show his skill4 ,,tao cannot be put into practice4 ,the true ,sage regards certainties as uncertainties2 therefore he is never up in arms4 ,in a state of mental disturbance4 ,men in general regard uncertainties as certainties2 therefore they are constantly up in arms4 ,to accustom oneself to arms causes one to fly to arms on every provocation2 and to trust to arms is to perish4 ,the intelligence of the mean man does not rise beyond bribes and letters of recommendation4 ,his mind is be-clouded with trivialities4 ,yet he would penetrate the mystery of ,,tao and of creation1 and rise to participation in the ,,one4 ,the result is that he is confounded by time and space2 and that trammelled by objective existences1 he fails to reach apprehension of that age before anything was4 ,but the perfect man1--he carries his mind back to the period before the beginning4 ,content to rest in the oblivion of nowhere1 passing away like flowing water1 he is merged in the clear depths of the infinite4 ,alas6 man's knowledge reaches to the hair on a hair1 but not to eternal peace4 99 99 99 99 99 ,a man of the ,sung ,state1 named ,ts'ao ,shang1 acted as political agent for the prince of ,sung at the court of the ,ch'in ,state4 ,when he went thither1 he had a few carriages2 but the prince of ,ch'in was so pleased with him that he added one hundred more4 ,on his return to ,sung1 he visited ,chuang ,tz and said1 ,as for living in poverty in a dirty hovel1 earning a scanty subsistence by making sandals1 with shrivelled face and yellow ears1--this ,i could not do4 ,interviewing a powerful ruler1 with a retinue of a hundred carriages1--that is my forte4 ,when the prince of ,ch'in is sick1 replied ,chuang ,tz1 and he summons his physician to open a boil or cleanse an ulcer1 the latter gets one carriage4 ,the man who licks his piles gets five4 ,the more degrading the work1 the greater the number of carriages given4 ,you1 ,sir1 must have been attending to his piles to get so many carriages4 ,begone with you6 ,not1 says ,lin ,hsi ,chung1 from the pen of ,chuang ,tz4 99 99 99 99 99 ,duke ,ai of ,lu asked ,yen ,ho1 saying1 ,were ,i to make ,confucius a pillar of my realm1 would the ,state be profited thereby8 ,it would be most perilous6 replied ,yen ,ho4 ,confucius is a man of outward show and of specious words4 ,he mistakes the branch for the root4 ,accessories for fundamentals4 ,he seeks to impress the people by an overbearing demeanour1 the hollowness of which he does not perceive4 ,if he suits you1 and you entrust him with the welfare of the ,state1 it will only be by mistake that he will succeed4 ,this passage is variously interpreted4 ,to cause the people to leave the true and study the false does not so much affect the people of to-day as those of coming generations4 ,wherefore it is better not to have ,confucius4 ,the difficulty of governing lies in the inability to practise self-effacement4 ,man does not govern as ,god does4 ,regardless of self4 ,merchants and traders are altogether out of the pale4 ,of ,,tao4 ,or if chance ever brings them within it1 their rights are never freely admitted4 ,external punishments are inflicted by metal and wood4 ,internal punishments are inflicted by anxiety and remorse4 ,fools who incur external punishment are treated with metal or wood4 ,those who incur internal punishment are devoured by the conflict of emotions4 ,it is only the pure and perfect man who can succeed in avoiding both4 99 99 99 99 99 ,confucius said1 ,the heart of man is more dangerous than mountains and rivers1 more difficult to understand than ,heaven itself4 ,heaven has its periods of spring1 summer1 autumn1 winter1 daytime and night4 ,man has an impenetrable exterior1 and his motives are inscrutable4 ,thus some men appear to be retiring when they are really forward4 ,others have abilities1 yet appear to be worthless4 ,others are compliant1 yet gain their ends4 ,others take a firm stand1 yet yield the point4 ,others go slow1 yet advance quickly4 ,those who fly to duty towards their neighbour as though thirsting after it1 drop it as though something hot4 ,thus the loyalty of the superior man is tested by employing him at a distance1 his respectfulness by employing him near at hand4 ,his ability1 by troublesome missions4 ,his knowledge1 by unexpected questions4 ,his trustworthiness1 by specification of time limits4 ,his integrity by entrusting him with money4 ,his fidelity1 by dangerous tasks4 ,his decorum1 by filling him with wine4 ,his morality1 by placing him in disreputable surroundings4 ,under the application of these nine tests1 the inferior man stands revealed4 ,chng ,k'ao ,fu1 on receiving his first appointment1 bowed his head4 ,on receiving his second appointment1 he hunched his back4 ,on receiving his third appointment1 he fell upon his face1 walking away at the side of the path4 ,instead of in the middle as any blustering braggart would have done4 ,who would not try to be like him8 ,yet ordinary men1 on their first appointment1 become self-important4 ,on their second1 they give themselves airs in their chariots4 ,on their third1 they call their own fathers by their personal names4 ,as we should say1 by their ,christian names4 ,the term fathers includes uncles4 ,which of them can be compared with ,hs ,yu of old8 ,there is nothing more fatal than intentional virtue1 when the mind looks outwards4 ,spontaneity is the essence of real virtue4 ,for by thus looking outwards1 the power of introspection is destroyed4 ,there are five sources of injury to virtue4 ,eyes1 nose1 mouth1 ears1 and thought4 ,of these1 that which aims at virtue is the chief4 ,what is it to aim at virtue8 ,why a man who aims at virtue practises what he approves and condemns what he does not practise4 ,compounds for sins he feels inclined to ,by damning those he has no mind to4 ,there are eight causes of failure1 three certain elements of success4 ,there are six sources of strength and weakness4 ,beauty1 a long beard1 size1 height1 robustness1 grace1 courage1 daring1--these eight1 in which men surpass their fellows1 are therefore passports to failure4 ,modesty1 compliance1 humility1--these three are sure roads to success4 ,wisdom manifests itself in the external4 ,whereby the internal suffers4 ,courage makes itself many enemies4 ,charity and duty towards one's neighbour incur many reproaches4 ,three sources of weakness4 ,to him who can penetrate the mystery of life1 all things are revealed4 ,he who can estimate wisdom at its true value1 ,sc4 at nothing4 is wise4 ,he who comprehends the ,greater ,destiny1 becomes himself part of it4 ,of the great scheme of the universe1 seen and unseen4 ,he who comprehends the ,lesser ,destiny1 resigns himself to the inevitable4 ,referring to life as ordinarily regarded by mortals4 ,three sources of strength4 99 99 99 99 99 ,a man who had been to see the prince of ,sung and had been presented with ten chariots1 was putting on airs in the presence of ,chuang ,tz4 ,at ,ho-,shang1 said the latter1 there was a poor man who supported his family by plaiting rushes4 ,one day his son dived into the river and got a pearl worth a thousand ounces of silver4 ,the father bade him fetch a stone and smash it to pieces1 explaining that he could only have got such a pearl very deep down from under the nose of the dragon1 which must have been asleep4 ,and he said he was afraid that when the dragon waked1 the boy would have a poor chance4 ,if found with it in his possession4 ,now the ,state of ,sung is deeper than a deep river1 and the prince of ,sung is fiercer than a dragon4 ,to get these chariots1 you must have caught him asleep4 ,and when he wakes1 you will be ground to powder4 99 99 99 99 99 ,some prince having invited ,chuang ,tz to enter his service1 ,chuang ,tz said in reply to the envoy1 ,sir1 have you ever noticed a sacrificial ox8 ,it is bedecked with ribbons and fares sumptuously4 ,but when it comes to be slaughtered for the temple1 would it not gladly exchange places with some neglected calf8 ,quoted1 with variants1 by the historian ,ss-ma ,ch'ien1 in his biographical notice of ,chuang ,tz4 ,see ,introduction4 99 99 99 99 99 ,when ,chuang ,tz was about to die1 his disciples expressed a wish to give him a splendid funeral4 ,but ,chuang ,tz said1 ,with ,heaven and ,earth for my coffin and shell2 with the sun1 moon1 and stars as my burial regalia2 and with all creation to escort me to the grave1--are not my funeral paraphernalia ready to hand8 ,and had he not high honour8-- ,the hillside for his pall2 ,to lie in state while angels wait ,with stars for tapers tall2 ,and the dark rock pines like nodding plumes ,above his bier to wave1 ,and ,god's own hand in that lonely land ,to lay him in the grave4 ,the ,burial of ,moses 7,mrs4 ,alexander74 ,we fear1 argued the disciples1 lest the carrion kite should eat the body of our ,master2 to which ,chuang ,tz replied1 ,above ground ,i shall be food for kites2 below ,i shall be food for mole-crickets and ants4 ,why rob one to feed the other8 ,with this may be compared the reply of ,diogenes on a similar occasion4 ,when the old cynic asked to be left unburied1 his friends objected that he would be eaten by dogs and birds4 ,place my staff near me1 said ,diogenes1 that ,i may drive them away4 ,how will you manage that8 enquired the friends4 ,you will not be conscious4 ,what then will it matter to me to be torn by beasts1 cried ,diogenes1 if ,i am not conscious of it8 ,if you adopt1 as absolute1 a standard of evenness which is so only relatively1 your results will not be absolutely even4 ,if you adopt1 as absolute1 a criterion of right which is so only relatively1 your results will not be absolutely right4 ,those who trust to their senses become slaves to objective existences4 ,those alone who are guided by their intuitions find the true standard4 ,so far are the senses less reliable than the intuitions4 ,yet fools trust to their senses to know what is good for mankind1 with alas6 but external results4 ,as the genuine text of the ,spring and ,autumn ends with the appearance of the ch'i lin 7or kilin7 and the death of ,confucius1 so have disciples of ,chuang ,tz agreed that the genuine text of ,chuang ,tz comes to a fitting close at the death-bed of their great ,master4 ,the final chapter is but a summary of the whole1 compiled by the early editors of the work4 ,,chapter ,,xxxiii4 ,,the ,,empire4 ,summary by early editors4 ,systems of government are many4 ,each man thinks his own perfect4 ,where then does what the ancients called the system of ,,tao come in8 ,there is nowhere where it does not come in4 ,it may be asked whence our spirituality1 whence our intellectuality4 ,the true ,sage is born2 the prince is made4 ,yet all proceed from an original ,,one4 ,he who does not separate from the ,source is one with ,god4 ,he who does not separate from the essence is a spiritual man4 ,he who does not separate from the reality is a perfect man4 ,he who makes ,god the source1 and ,t the root1 and ,,tao the portal1 passively falling in with the modifications of his environment1--he is the true ,sage4 ,these are but four different denominations of the ideal man4 ,he who practises charity as a kindness1 duty to one's neighbour as a principle1 ceremony as a convenience1 music as a pacificator1 and thus becomes compassionate and charitable1--he is a superior man4 ,we sink here to a lower level1 though still a high one4 ,the superior man is the ideal man of ,confucian ethics4 ,in him divinity finds no place4 ,he who regulates his conduct by law1 who regards fame as an external adjunct1 who verifies his hypotheses1 who bases his judgment upon proof1--such men rank one1 two1 three1 four1 etc4 ,it is thus that officials rank4 ,in a strict sense of duty1 in making food and raiment of paramount importance1 in caring for and nourishing the old1 the weak1 the orphan1 and the widow1 they all exemplify the principle of true government4 ,partly1 if not wholly4 ,this the dead level of ordinary mortality1 still within the operation of ,,tao4 ,thus far-reaching was the extension of ,,tao among the ancients4 ,the companion of the gods1 the purifier of the universe1 it nourishes all creation1 it unites the empire1 it benefits the masses4 ,illuminating the fundamental1 it is bound up with the accessory1 reaching to all points of the compass and to the opposite extremes of magnitude4 ,there is indeed nowhere where it is not6 ,how it enlightened the polity of past ages is evidenced in the records which historians have preserved to us4 ,its presence in the ,canons of ,poetry1 ,history1 ,rites1 and ,music1 has been made clear by many scholars of ,chou and ,lu4 ,it informs the ,canon of ,poetry with its vigour1 the ,canon of ,history with its usefulness1 the ,canon of ,rites with its adaptability1 the ,canon of ,music with its harmonising influence1 the ,canon of ,changes with its mysterious ,principles1 and the ,spring and ,autumn with its discriminations4 ,spread over the whole world1 it is focussed in the ,middle ,kingdom1 and the learning of all schools renders constant homage to its power4 ,but when the world is disorganised1 true ,sages do not manifest themselves1 ,,tao ceases to exist as ,,one1 and the world becomes cognisant of the idiosyncrasies of the individual4 ,these are like the senses of hearing1 sight1 smell1 and taste1--not common to each organ4 ,or like the skill of various artisans1--each excellent of its kind and each useful in its turn1 but not equally at the command of all4 ,consequently1 when a mere specialist comes forward and dogmatises on the beauty of the universe the principles which underlie all creation1 the position occupied by the ancients in reference to the beauty of the universe1 and the limits of the supernatural1--it follows that the ,,tao of inner wisdom and of outer strength is obscured and prevented from asserting itself4 ,every one alas6 regards the course he prefers as the infallible course4 ,the various schools diverge never to meet again2 and posterity is debarred from viewing the original purity of the universe and the grandeur of the ancients4 ,for the system of ,,tao is scattered in fragments over the face of the earth4 ,not to covet posthumous fame1 nor to aim at dazzling the world1 nor to pose as a benefactor of mankind1 but to be a strict self-disciplinarian while lenient to the faults of others1--herein lay the ,,tao of the ancients4 ,mih ,tz and ,ch'in ,hua ,li ,a disciple of ,mih ,tz4 became enthusiastic followers of ,,tao1 but they pushed the system too far1 carrying their practice to excess4 ,the former wrote an essay ,against ,music1 and another which he entitled ,economy4 ,to be found in the collection which passes under the name of ,mih ,tz4 ,there was to be no singing in life1 no mourning after death4 ,he taught universal love and beneficence towards one's fellow men1 without contentions1 without censure of others4 ,he loved learning1 but not in order to become different from others4 ,yet his views were not those of the ancient ,sages1 whose music and rites he set aside4 ,the ,yellow ,emperor gave us the ,hsien-ch'ih4 ,yao gave us the ,ta-chang4 ,shun1 the ,ta-shao4 ,y1 the ,ta-hsia4 ,t'ang1 the ,ta-hu4 ,wn ,wang1 the ,p'i-yung4 ,wu ,wang and ,chou ,kung added the ,wu4 ,famous musical compositions4 ,the mourning ceremonial of old was according to the estate of each1 and determined in proportion to rank4 ,thus1 the body of the ,son of ,heaven was enclosed in a seven-fold coffin4 ,that of a feudal prince1 in a five-fold coffin4 ,that of a minister1 in a three-fold coffin4 ,that of a private individual1 in a two-fold coffin4 ,but now ,mih ,tz would have no singing in life1 no mourning after death1 and a single coffin of only three inches in thickness as the rule for all alike6 ,such doctrines do not illustrate his theory of universal love2 ,they betray a want of sympathy with human weaknesses4 neither does his practice of them establish the fact of his own personal self-respect4 ,they may not suffice to destroy his system altogether2 though it is unreasonable to prohibit singing1 and weeping1 and rejoicing in due season4 ,he would have men toil through life and hold death in contempt4 ,but this teaching is altogether too unattractive4 ,it would land mankind in sorrow and lamentation4 ,it would be next to impossible as a practical system1 and cannot1 ,i fear1 be regarded as the ,,tao of the true ,sage4 ,it would be diametrically opposed to human passions1 and as such would not be tolerated by the world4 ,mih ,tz himself might be able to carry it out2 but not the rest of the world4 ,and when one separates from the rest of the world1 his chances of developing an ideal ,state become small indeed4 ,mih ,tz argued in favour of his system as follows3--,of old1 the great ,y drained off the flood of waters1 and caused rivers and streams to flow through the nine divisions of the empire and the parts adjacent thereto1--three hundred great rivers1 three thousand branches1 and streams without number4 ,with his own hands he plied the bucket and dredger1 in order to reduce confusion to uniformity1 ,make all streams flow to the sea4 until his calves and shins had no hair left upon them4 ,the wind bathed him1 the rain combed him2 but he marked out the nations of the world1 and was in very truth a ,sage4 ,and because he thus sacrificed himself to the commonwealth1 ages of ,mihists to come would also wear short serge jackets and straw sandals1 and toil day and night without stopping1 making self-mortification their end and aim1 and say to themselves1 ,if we cannot do this1 we do not follow the ,,tao of ,y1 and are unworthy to be called ,mihists4 ,the disciples of ,hsiang ,li ,ch'in1 ,a professor of ,mihism4 the followers of the five princes1 ,mihists of the south1 such as ,k'u ,huo1 ,chi ,ch'ih1 and ,tng ,ling1--all these studied the canon of ,mih ,tz1 but their disagreements and agreements were not identical4 ,they called each other schismatics1 and quarrelled over the hard and white1 the like and unlike1 and argued over questions of odd and even4 ,ch ,tz was their ,sage1 and they wanted to canonise him as a saint1 that they might carry on his doctrines into after ages4 ,even now these differences are not settled4 ,thus we see that ,mih ,tz and ,ch'in ,hua ,li1 while right in theory1 were wrong in practice4 ,they would merely have taught mankind to vie with each other in working the hair off their calves and shins4 ,the evil of that system would have predominated over the good4 ,nevertheless1 ,mih ,tz was undoubtedly a well-meaning man4 ,in spite of failure1 with all its withering influences1 he stuck to his text4 ,he may be called a man of genius4 ,but not a true ,sage4 ,not to be involved in the mundane1 not to indulge in the specious1 not to be overreaching with the individual1 nor antagonistic to the public2 but to desire the tranquillity of the world in general with a view to the prolongation of life1 to seek no more than sufficient for the requirements of oneself and others1 and by such a course to purify the heart1--herein lay the ,,tao of the ancients4 ,sung ,hsing and ,yin ,wn became enthusiastic followers of ,,tao4 ,they adopted a cap1 shaped like the ,hua ,mountain1 as a badge4 ,they bore themselves with kindly discrimination towards all things4 ,they spoke of the passive qualities of the heart as though they had been active2 and declared that whosoever could bring joy among mankind and peace within the girdle of ocean should be made ruler over them4 ,they suffered obloquy without noticing the insult4 ,they preserved the people from strife4 ,they prohibited aggression and caused arms to lie unused4 ,they saved their generation from wars1 and carried their system over the whole empire1 to the delight of the high and to the improvement of the lowly4 ,though the world would have none of them1 yet they struggled on and would not give way4 ,hence it was said that when high and low became tired of seeing them1 they intruded themselves by force4 ,in spite of all this1 they did too much for others1 and too little for themselves4 ,give us1 said they1 but five pints of rice1 and it will be enough4 ,the master could not thus eat his fill2 but the disciples1 although starving1 did not forget the world's claims4 ,this is not satisfactorily explained by any commentator4 ,kuo ,hsiang says that these two men regarded the world as their master4 ,day and night they toiled on1 saying1 ,must we necessarily live8 ,shall we ape the so-called saviours of mankind8 ,the superior man1 they say1 is not a fault-finder4 ,he does not appropriate the credit of others4 ,he looks on one who does no good to the world as a worthless fellow4 ,he regards prohibition of aggressive actions and causing arms to lie unused1 as external2 the diminution and restraint of our passions1 as internal4 ,in all matters1 great or small1 subtle or gross1 such is the point to which he attains4 ,to be public-spirited and belong to no party1 in one's dealings not to be all for self1 to move without being bound to a given course1 to take things as they come1 to have no remorse for the past1 no anxiety for the future1 to have no partialities1 but to be on good terms with all1--herein lay the ,,tao of the ancients4 ,p'ng ,mng1 ,t'ien ,p'ien1 and ,shn ,tao1 became enthusiastic followers of ,,tao4 ,their criterion was the identity of all things4 ,the sky1 said they1 can cover but cannot support us4 ,the earth can support but cannot cover us4 ,,tao can embrace all things but cannot deal with particulars4 ,they knew that in creation all things had their possibilities and their impossibilities4 ,therefore they said1 ,selection excludes universality4 ,training will not reach in all directions4 ,but ,,tao is comprehensive4 ,consequently1 ,shn ,tao discarded all knowledge and self-interest and became a fatalist4 ,it is about as difficult to apprehend ,,tao apart from fatalism as the omniscience of ,god apart from predestination4 ,passivity was his guiding principle4 ,for1 said he1 we can only know that we know nothing1 and a little knowledge is a dangerous thing4 ,take any worthless fellow who laughs at mankind for holding virtue in esteem1 any unprincipled vagabond who reviles the great ,sages of the world1 and subject him to torture4 ,in his agony he will sacrifice positive and negative alike4 ,if he can but get free1 he will trouble no more about knowledge and forethought4 ,past and future will cease to exist for him1 in his then neutral condition4 ,move when pushed1 come when dragged4 ,be like a whirling gale1 like a feather in the wind1 like a mill-stone going round4 ,the mill-stone as an existence is perfectly harmless4 ,in motion or at rest it does no more than is required1 and cannot therefore incur blame4 ,why8 ,because it is simply an inanimate thing4 ,it has no anxieties about itself4 ,it is never entangled in the trammels of knowledge4 ,in motion or at rest it is always governed by fixed laws1 and therefore it never becomes open to praise4 ,hence it has been said1 ',be as though an inanimate thing1 and there will be no use for ,sages4' ,for a clod cannot be without ,,tao1--at which some full-blooded young buck covered the argument with ridicule by crying out1 ,shn ,tao's ,,tao is not for the living1 but for the dead6 ,it was the same with ,t'ien ,p'ien4 ,he studied under ,p'ng ,mng2 with the result that he learnt nothing4 ,,tao cannot be learnt4 ,p'ng ,mng's tutor said1 ,those of old who knew ,,tao1 reached the point where positive and negative ceased to exist4 ,that was all4 ,now the bent of these men is one of opposition1 which it is difficult to discuss4 ,they act in every way differently from other people1 but cannot escape the imputation of purpose4 ,which takes the place of spontaneity4 ,what they call ,tao is not ,,tao2 and what they predicate affirmatively cannot escape being negative4 ,the fact is that ,p'ng ,mng1 ,t'ien ,p'ien1 and ,shn ,tao1 did not know ,,tao4 ,nevertheless they all had a certain acquaintance with it4 ,to make the root the essential1 to regard objective existences as accidental1 to look upon accumulation as deficiency1 and to meekly accept the dispositions of ,providence1--herein lay the ,,tao of the ancients4 ,kuan ,yin and ,lao ,tz became enthusiastic followers of ,,tao4 ,for ,kuan ,yin1 see p4 #bcj4 ,they based their system upon nothingness1 with ,,one as their criterion4 ,their outward expression was gentleness and humility4 ,their inward belief was in unreality and avoidance of injury to all things4 ,kuan ,yin said1 ,adopt no absolute position4 ,let externals take care of themselves4 ,in motion1 be like water4 ,at rest1 like a mirror4 ,receptive1 but not permanently so4 ,respond1 like the echo4 ,only when called upon4 ,be subtle1 as though non-existent4 ,be still1 as though pure4 ,regard uniformity as peace4 ,look on gain as loss4 ,do not precede others4 ,follow them4 ,lao ,tz said1 ,he who conscious of being strong1 is content to be weak1--he shall be a cynosure of men4 ,this is quoted by ,huai ,nan ,tz as a saying by ,lao ,tz1 and appears in ch4 xxviii of the ,tao-,t-,ching4 ,see ,the ,remains of ,lao ,tz1 p4 #ba4 ,he who conscious of purity1 puts up with disgrace1--he shall be the cynosure of mankind4 ,he who when others strive to be first1 contents himself with the lowest place1 is said to accept the contumely of the world4 ,he who when others strive for the substantial1 contents himself with the unsubstantial1 stores up nothing and therefore has abundance4 ,there he is in the midst of his abundance which comes to him without effort on his part4 ,he does nothing1 and laughs at the artifices of others4 ,he who when others strive for happiness is content with security1 is said to aim at avoiding evil4 ,compare the ,tao-,t-,ching1 ch4 xxii4 ,he who makes depth of fundamental importance and moderation his rule of life1 is said to crush that which is hard within him and temper that which is sharp4 ,to be in liberal sympathy with all creation1 and not to be aggressive towards one's fellow-men1--this may be called perfection4 ,o ,kuan ,yin6 ,o ,lao ,tz6 verily ye were the true ,sages of old4 ,silence1 formlessness1 change1 impermanence1 now life1 now death1 heaven and earth blended in one1 the soul departing1 gone no one knows where3 suddenly1 no one knows whither1 as all things go in turn1 never to come back again2--herein lay the ,,tao of the ancients4 ,chuang ,tz became an enthusiastic follower of ,,tao4 ,in strange terms1 in bold words1 in far-reaching language1 he gave free play to his thoughts1 without following any particular school or committing himself to any particular line4 ,he looked on the world as so sunk in corruption that it was impossible to speak gravely4 ,therefore he employed goblet words which apply in various directions2 he based his statements upon weighty authority in order to inspire confidence2 and he put words in other people's mouths in order to secure breadth4 ,see ch4 xxvii ad init4 ,in accord with the spirit of the universe1 he was at peace with all creation4 ,he judged not the rights and wrongs of mankind1 and thus lived quietly in his generation4 ,although his book is an extraordinary production1 it is plausible and harmless enough4 ,although the style is most irregular1 it is at the same time ingenious and attractive4 ,as a thinker1 he is endlessly suggestive4 ,above1 he roams with ,god4 ,below1 he consorts with those who are beyond the pale of life and death1 who deny a beginning and an end4 ,in relation to the root1 ,the origin of all things4 he speaks on a grand and extensive scale4 ,in relation to ,,tao1 he establishes a harmony between man and the higher powers4 ,nevertheless1 he yields to the modifications of existence and responds to the exigencies of environment4 ,his arguments are inexhaustible1 and never illogical4 ,he is far-reaching1 mysterious1 and not to be fully explored4 ,it is impossible for a ,european critic to believe that ,chuang ,tz penned the above paragraphs4 ,see post1 p4 #ded4 ,hui ,tz was a man of many ideas4 ,his works would fill five carts4 ,but his doctrines are paradoxical1 and his terms are used ambiguously4 ,he calls infinite greatness1 beyond which there is nothing1 the ,greater ,one4 ,he calls infinite smallness1 within which there is nothing1 the ,lesser ,one4 ,recognising two absolute extremes4 ,he says that that which is without dimensions measures a thousand li4 ,on the principle that mathematical points1 though themselves without dimensions1 collectively fill up space4 ,that heaven and earth are equally low4 ,that mountain and marsh are equally level4 ,it depends upon the point of view4 ,that the sun at noon is the sun setting4 ,to people living farther east4 ,that when an animal is born1 it dies4 ,as regards its previous state it dies when leaving it for a new state4 ,that the likeness of things partly unlike is called the lesser likeness of unlikes4 ,that the likeness of things altogether unlike is called the greater likeness of unlikes4 ,that southwards there is no limit1 and yet there is a limit4 ,that one can reach ,yeh to-day and yet be there before4 ,that joined rings can be separated4 ,that the middle of the world is north of ,yen and south of ,yeh4 ,it is wherever the speaker is4 ,the space between ,yen and ,yeh is as zero compared with the infinite4 ,that he loves all creation equally1 just as heaven and earth are impartial to all4 ,in covering and supporting all4 ,accordingly1 ,hui ,tz was regarded as a great philosopher and a very subtle dialectician2 and became a favourite with the other dialecticians of the day4 ,he said that there were feathers in an egg4 ,because on a chicken4 ,that a fowl had three feet4 ,the third being volition4 ,that ,ying was the world4 ,as you cannot say it is not the world4 ,that a dog could be a sheep4 ,that a mare could lay eggs4 ,that a nail has a tail4 ,names being arbitrary in all cases4 ,that fire is not hot4 ,it is the man who feels it hot4 ,that mountains have mouths4 ,as evidenced by echoes4 ,that wheels do not press down the ground4 ,touching only at a point4 ,that the eye does not see4 ,it is the man4 ,that the finger does not touch4 ,that the uttermost extreme is not the end4 ,that a tortoise is longer than a snake4 ,because longer lived6 ,that a carpenter's square is not square4 ,like ,horace's ,whetstone which makes other things sharp1 exsors ipsa secandi4 ,that compasses will not make a circle4 ,it is the draughtsman4 ,that a round hole will not surround a square handle4 ,that the shadow of a flying bird does not move4 ,that there is a moment when a swiftly-flying arrow is neither moving nor at rest4 ,that a dog is not a hound4 ,two things cannot be identical unless even their names are the same4 ,that a bay horse and a dun cow are three4 ,taken separately they are two4 ,taken together they are one4 ,one and two make three4 ,that a white dog is black4 ,if his eyes are black4 ,part standing for the whole4 ,that a motherless colt never had a mother4 ,when it had a mother1 it was not an orphan4 ,that if you take a stick a foot long and every day cut it in half1 you will never come to the end of it4 ,compare ,achilles and the ,tortoise1 and the sophisms of the ,greek philosophers4 ,and such was the stuff which dialecticians used to argue about with ,hui ,tz1 also without ever getting to the end of it4 ,huan ,t'uan and ,kung ,sun ,lung were of this class4 ,by specious premisses they imposed on people's minds and drove them into false conclusions4 ,but though they won the battle in words1 they did not carry conviction into their adversaries' hearts4 ,theirs were but the snares of the sophist4 ,hui ,tz daily devoted his intelligence to such pursuits1 purposely advancing some preposterous thesis upon which to dispute4 ,that was his characteristic4 ,he had besides a great opinion of his own wisdom1 and used to say1 ,the universe does not hold my peer4 ,hui ,tz makes a parade of his strength1 but is devoid of any sound system4 ,an eccentric fellow in the south1 named ,huang ,liao1 asked why the sky did not fall and the earth sink2 also1 whence came wind1 rain1 and thunder4 ,hui ,tz was not backward in replying to these questions1 which he answered unhesitatingly4 ,he went into a long discussion on all creation1 and talked away without end1 though to himself he seemed to be saying very little4 ,he supplemented this with most extraordinary statements1 making it his chief object to contradict others1 and being desirous of gaining fame by defeating all comers4 ,thus1 he was never popular4 ,morally1 he was weak2 physically1 he was violent4 ,his was a dark and narrow way4 ,looked at from the point of view of the ,,tao of the universe1 the value of ,hui ,tz may be compared with the efforts of a mosquito or a gadfly4 ,of what use was he to the world8 ,as a specialist1 he might have succeeded4 ,but to let him put himself forward as an exponent of ,,tao1 would have been dangerous indeed4 ,he would not however be content to be a specialist4 ,he must needs roam insatiably over all creation1 though he only succeeded in securing the reputation of a sophist4 ,alas for the talents of ,hui ,tz6 ,he is extravagantly energetic1 and yet has no success4 ,he investigates all creation1 but does not conclude in ,,tao4 ,he makes a noise to drown an echo4 ,he is like a man running a race with his own shadow4 ,alas6 ,as to the genuineness of this concluding chapter1 every one may form his own opinion4 ,the question has been hotly fought1 and great names could be mentioned on each side4 ,wang ,an ,shih and ,su ,tung ,p'o both thought that it might well have come from the hand of ,chuang ,tz4 ,lin ,hsi ,chung thought not1 and on his side the majority of ,western students will in all probability be ranged4 ,,index ,accidentals1 #afb ,achilles and the ,tortoise1 #dec ,action1 #e1 #bff1 #bic ,affirmative and ,negative1 #ag ,aggression1 #cdj ,ai1 ,duke1 #fb1 #bfh1 #dbi ,ai ,fng1 #bi ,ai ,t'ai ,t'o1 #fb ,all-in-extremes1 #bgf ,alternation theory1 #ah ,anger1 #caj ,ants and ,mutton1 #ccj ,apricot ,altar1 #dac ,archery1 #fj1 #bee1 #bgb1 #cjh1 #cji1 #cah ,argument1 ,futility of1 #cj ,arms1 ,appeal to1 #afb ,arms1 ,men of1 #cah ,artificial1 ,the1 #adg1 #age1 #baj1 #bcb1 #cji ,augur and the 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,y1 #caf ,chao ,hsi1 #cgc ,chao ,wn1 #bb ,chapped hands1 ,salve for1 #i ,charioteering1 #bda ,charity1 #hh1 #ajj1 #aja1 #ajh1 #aad1 #abb1 #acc1 #bgg1 #cjg ,ch1 ,robber1 #ajc1 #aab1 #abj1 #aee1 #chg ,ch'ns and ,ts'ais1 #ahj1 #bea1 #bec1 #bee1 #chj ,ch-yang1 ,the1 #aed ,ch'ng1 #bha ,chng ,k'ao ,fu1 #dca ,chng ,state1 ,the1 #ei1 #id ,ch'i1 ,mt41 #cgb ,ch'i ,kung1 #bfa ,ch'i ,state1 ,the1 #ej1 #fe1 #aaj ,ch'i-yang1 #chd ,chi ,ch'1 #ade1 #adf ,chi-yung1 #cca ,chi ,t'o1 #gb1 #cfa ,chi ,tz 7#a7 #gb1 #ceb2 7#b7 #cci ,chi ,chn1 #cej ,chi ,ch'ih1 #ddb ,chi ,ch1 #de ,chi ,hsing ,tz1 #bch ,chi ,han1 ,magician1 #id ,chiang ,l ,mien1 #ade1 #adf ,chieh1 #dj1 #aai1 #chc ,chieh-kng1 #cca ,chieh ,tz1 #cej ,chieh ,y1 #g1 #ee1 #ib ,chien ,ho1 #cec ,chien ,wu1 #f1 #gg1 #ib1 #bgc ,chih1 #bjf ,ch'ih ,chang ,man ,chi1 #aeb ,ch'ih ,chi1 #bjg ,chih-ho1 #ced ,chih ,kung1 #dja ,ch'ih ,yu1 #cib ,children1 #bii1 #cjj1 #cja1 #ceh ,chin1 ,duke of1 #bi ,chin ,state1 ,the1 #adg ,ch'in ,hua ,li1 #ddj ,ch'in ,lao1 #cdb ,chin-shao1 ,the1 #bbf1 #bdd ,ch'in ,shih1 #cf ,ch'in ,state1 ,the1 #cfh ,ch'ing1 ,carpenter1 #bdj ,ch'ing-ning1 ,the1 #bbh ,ching-shih1 #ec ,ching ,shou1 ,the1 #cc ,ch'iu 7,confucius71 #ade1 #ahi ,chiu ,fang ,yin1 #cbg ,ch'iu-shih1 #dbf ,chiu-yu1 ,the1 #bbh ,ch-lu1 #cib ,chou1 #dj ,chou1 ,river1 #chc ,chou ,kung1 #aha1 #chd ,chrysalis1 #c ,chu ,hsien1 #bcd ,chu ,yung1 #aaf ,ch'u ,state1 ,the1 #c et alt4 pass4 ,chuan ,hs1 #gg ,chuang1 ,duke1 #bda ,chuang ,tz1 #i1 7and the butterfly7 #cb2 #ff1 #acg1 #aei1 #bae1 #baf1 7asked to take office7 #bag1 #dcd1 7and the fishes7 #bah1 7death of wife7 #bbc1 7and the skull7 #bbd1 7and the geese7 #bde2 #bed1 #beh1 #bfh1 7and ,,tao7 #bhe1 #cah1 7at ,hui ,tz's grave7 #cba1 7and the stickleback7 #cec1 7and the useless7 #ceh1 7on ,confucius7 #cfe2 #djg1 #dbg1 7death of7 #dcd1 7his genius7 #ddi ,chui1 #aae1 #bdb ,chun ,mang1 #aej ,chung1 #ccb ,chung ,yang1 #aaf ,ch ,ch'iao1 #bh ,ch ,liang1 #hh ,ch ,poh ,y1 #di1 #cde ,ch'-to1 #bbh ,ch ,tz1 #ddb ,ch ,tz1 ,mt41 #caf ,ch ,yan1 #ej ,cicadas1 #b1 #beh1 #cjf1 7catching7 #bcb ,class distinctions1 #ahg ,classification1 #afh ,clouds and rain1 #afe1 #agc ,cocks and dogs1 #aag1 #cej ,cock-fighting1 #bch ,coffins1 #ec1 #dda ,cold1 ,latent1 #cai ,colossal1 ,the1 #bjd ,colour ,sense1 ,the1 #ii1 #ajh1 #aae1 #aba1 #aee ,common-places1 #aed ,complacency1 #djb ,concentration1 #cd1 #bdj1 #cjj ,conditioned1 ,the1 #aeh ,confucius1 #bh1 #ch1 #de1 #ee1 #ef1 7and the leper7 #fb1 #hc1 7and ,lao ,tz7 #add1 #aff1 #ahb1 #ahd1 #ahh1 #bff1 #bhb2 #adi1 #agi1 #ahb1 #bja1 7in danger7 #bac1 #bea2 #bbe1 7on concentration7 #bcb1 #bce1 7at the cataract7 #bch2 #bec1 #bee1 #bfc1 #bgb1 #bgd1 #bhb1 #bij1 #bia1 #cbe1 #cch1 #cda1 #cdf1 7and ,lao ,lai ,tz7 #cef2 7changed his opinions7 #cfe2 #cff1 7and ,robber ,ch7 #chg2 #dbi ,conscription1 #ed ,cooks1 #f1 #cc1 #ajd ,correlatives1 #bjg1 #bjh ,corpse1 7boy who impersonates7 #f1 #ig2 7singing near a7 #hc ,cunning1 #cae ,crane's legs1 ,a1 #aja1 #ccb ,criteria 7of our minds71 #af1 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,great truths1 #aed ,great ,y1 ,the1 #af1 #adb1 #aeb1 #bae1 #bed ,grief1 ,real1 #he ,han-ch'ih1 ,the1 #agf ,han-tan1 #baf1 #bag2 7siege of7 #aac ,han-yin1 #adg ,happiness1 7in inaction7 #aeh1 #aei1 7elements of7 #bbj1 #dje1 7of fishes7 #bah1 7and sorrow7 #aii1 #bba ,hard and ,white1 ,the1 #bb1 #fg1 #ajj1 #aag ,h ,hs1 #aaf ,hearing1 ,sense of1 #ii1 #ajd1 #aae1 #aba1 #caa1 #ccc1 #cei ,heart1 ,natural goodness of1 #abc1 7the seat of intellect7 #big ,heat1 ,latent1 #cai ,heaven1 #afa1 #agc1 #bbc ,hermaphrodites1 #ahi ,heron1 #cff ,ho ,hs1 #aji ,ho-shang1 #dcd ,horses1 #ai1 #ajf1 #bji1 #bbh1 #bhe1 #cab1 #caf1 #cdg ,hou ,i or ,yi1 #fj1 #bee1 #cjh1 #cji1 #cai ,house1 ,a1 #cjf ,hsi ,p'ng1 #caf1 #cbb ,hsi ,shih knits her brows1 #ahb ,hsi ,wang ,mu1 #gh ,hsi ,wei1 #gf1 #bib1 #cdf ,hsi ,wei ,shih1 #cei ,hsiang-ch'ng1 #caf ,hsiang ,li ,ch'in1 #ddb ,hsiao ,chi1 #ceb ,hsiao ,poh 7,duke ,huan71 #cii ,hsien of the ,kung-wns1 #ce ,hsien-ch'ih1 ,the1 #bbg ,hsien ,yan1 #aaf ,hsin1 ,the1 #bcg ,hs 7butterflies71 #bbh ,hs-aos1 ,the1 #bf1 #dj ,hs ,wu ,kuei1 #caa ,hs ,yu1 #f1 #hg1 #adj1 #cbi1 #cfa1 #chb1 #djd1 #dcb ,hs ,y ,chi ,t'o1 #gc1 #cfa ,hu1 #ih ,hu ,pu ,hsieh1 #gb ,hu ,tz1 #id ,hua1 #ada2 7,mt47 #ddc ,hua ,chi1 #caf ,hua ,lin1 #bjg ,hua ,tz1 #cci ,huan 7,confucianist71 #dbf ,huan of ,ch'i1 ,duke1 #fe1 #agj1 #bcf1 #cbb1 #cii ,huan ,tou1 #abd ,huan ,t'uan1 #dec ,huang-chung1 #ajj ,huang-hua1 ,the1 #aed ,huang-k'uang1 ,the1 #bbh ,huang ,liao1 #dec ,huang ,ti4 ,see ,yellow ,emperor ,huang ,tz ,kao ,ngao1 #bcf ,hui1 ,prince1 #cc1 7of ,wei7 #cch ,hui ,tz1 #h1 #ff1 #bag1 #bah1 #bbc1 #cah1 #cba1 #cda1 #ceh1 #cfa1 #cfe1 #dej ,hunchbacks1 #ee1 #fe1 #bbd1 #bcb ,hun ,tun1 #ih ,i1 ,mt41 #cda ,i ,chieh1 #cce ,i-rh1 ,the1 #bea ,i rh ,tz1 #hg ,i ,liao1 #bdg1 #cbe1 #cdb ,i-lu1 #bbh ,i ,yin1 #cji1 #chc ,immunity of ,drunkards1 #bcb ,inaction1 #hj1 #ig1 #abb1 #aca1 #acd1 #acf1 #acg1 #aeh1 #aei1 #afj1 #afe1 #bbb1 #bhh1 #cjh1 #cah ,infinite1 ,one with the1 #hi ,infinitesimal1 ,the1 #bjd 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#bif1 #cce ,tz ,ch'an1 #ei ,tz ,chang1 #cig ,tz ,ch'i1 #ab1 #eb1 #cbd1 #cbg ,tz ,ch'in ,chang1 #hc ,tz ,chou ,chih ,fu1 #cgj ,tz ,chou ,chih ,poh1 #cgj ,tz ,hs or ,wu ,yan1 #aab1 #bba1 #ceb1 #dja ,tz ,hua ,tz1 #cgc ,tz ,kao1 #de ,tz ,kung1 #hc1 #adg1 #ahe1 #bbe1 #cgh1 #cha1 #chh1 #dac ,tz ,lai1 #ha ,tz ,lao1 #cdb ,tz ,li1 #ha ,tz ,lu1 #afe1 #bca1 #bfc1 #cdb1 #cha2 7death of7 #cic2 #dac ,tz ,sang1 #ij ,tz ,sang ,hu1 #hc1 #bec1 #bed ,tz ,ss1 #hj ,tz ,yang of ,chng1 #cge ,tz ,y1 #hj1 #ij ,ugliness1 #bfj ,umbra and ,penumbra1 #cb1 #cfg ,uncanny events1 #cbh ,unconditioned1 ,the1 #aeh1 #bji1 #cjg ,uniformity 7of results71 #ahf1 #acb1 #bbg1 #cca ,universe1 ,the1 #ai1 #bi1 #afa1 #afg1 #bgi1 #bij ,universal ,love1 #afg ,untrodden ground1 #ccc ,useful and ,useless1 ,the1 #aa1 #cjf1 #ceh ,usurpers1 #bjh ,valetudinarianism1 #aia ,vengeance not extended against things1 #bcb ,violence1 #cdj ,virtue 7,t71 #de1 #acc1 #adc1 #aea1 #agf1 #ahe1 #beb1 #bgg1 #cjh1 #cbf1 #cfj ,virtue1 ,man of ,perfect1 #baj 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,wigs1 #aeb ,wind1 #agc1 #baa1 #ccb ,wine1 ,thin1 #aac ,winnowing1 ,chaff from1 #ahd ,wisdom a curse1 #aae1 #aba1 #abe1 #ahh ,wisdom-tricks1 #aaa ,without-end1 #bhh ,wolves1 #agd ,words1 #agj1 #aga ,wu1 ,prince of1 #i1 #cbc ,wu ,chuang1 #hh ,wu ,ch'un1 ,hunchback1 #fe ,wu ,han ,chao1 #agc ,wu ,kuang1 #gb1 #cfa1 #chc ,wu ,lai1 #ceb ,wu ,ting1 #gh ,wu-tsu1 #bbh ,wu ,tz ,hs1 #cie ,wu ,wang1 #aeb1 #bjg1 #bib1 #chd ,wu ,yoh1 #djj ,wu ,yan1 #aab1 #bba1 #ceb1 #dja ,yak1 ,the1 #aj ,yang-ch'i1 ,the1 #bbh ,yang ,chu1 #ajj1 #aaf1 #aee1 #bei1 #cah ,yang ,hu1 #bad ,yang ,tz ,ch1 #ic1 #cfh1 #cfi ,yao1 ,the ,emperor1 #e1 et alt4 pass4 ,yeh ,ch'eh1 #bf1 #ia1 #adj1 #bha1 #cbi ,yellow ,emperor1 ,the1 #bh1 #gg1 #abc1 #abe1 #aci1 #agf1 #aif1 #bbd1 #bdf1 #bgd1 #bgg1 #bib1 #caf ,yellow ,spring1 ,the1 #ceh ,yen ,gate1 ,the1 #cfa ,yen ,state1 ,the1 #cbi ,yen ,ch'ng ,tz ,yu1 #ab1 #cbd1 #cff1 #dda ,yen ch'i1 #daj ,yen ,ho1 #dh1 #bda1 #cgd1 #dbi ,yen ,hui or ,yen ,yan1 #ch1 #he1 #agi1 #bbe1 #bcc1 #bef1 #bfd1 #bgb1 #bia1 #cgi1 #cha1 #chh ,yen ,kang ,tiao1 #bhg ,yen ,pu ,i1 #cbd ,yi1 #fj1 #bee1 #cjh1 #cji1 #cai ,yi ,yang1 #bcg ,yin1 ,mountain1 #ic ,yin and ,yang1 ,the1 #hb1 #abj1 #abf1 #agg1 #aib1 #bja1 #bhj ,yin-li1 #cid ,yin ,wn1 #ddc ,ying1 #dea ,ying1 ,a man of1 #cba ,ying-yang1 #chb ,y1 ,the ,great1 #af1 #adb1 #aeb1 #bae1 #bed ,y ,ch'iang1 #gh ,y ,ch'ieh1 #ceg ,y ,erh1 #ajd ,yu-hu1 #dj ,yu island1 #abd ,yu ,piao1 #agi ,yan of ,sung1 ,prince1 #bgj1 #cba ,yan ,fng1 #aej ,yan ,hsien1 #cgh ,yeh ,state1 ,the1 #h1 #i1 #af1 #cac1 #dea ,yung ,ch'ng1 #aaf ,yung ,ch'ng ,shih1 #cch ,,errata ,,and ,,addenda ,page #a1 line #c 7from bottom71 insert comma after sunbeam4 #di1 line #b1 ,prince ,ling is the same individual as the ,duke ,ling of pp4 #fe1 #bej1 #cdf4 ,all such terms are1 of course1 arbitrary1 being used merely as convenient equivalents of the ,chinese titles in the text #fj1 #ac1 ,for ,hou ,i read ,hou ,yi4 ,this for the sake of uniformity4 ,see pp4 #bee1 #cjh1 c4 #fe1 #af1 ,for too short read too scraggy4 #fe1 #bj1 ,for too thin read too scraggy4 #gb1 #d1 ,for ,chi ,tz ,hs ,y read ,chi ,tz1 ,hs ,y4 #agj1 #c 7from bottom71 ,after ,duke ,huan4 omit the full stop4 #bbh1 #ad1 ,for glow-worm read fire-fly4 #bcj1 #bb1 ,for to the minister read to be the minister4 #bfb1 #bb1 ,for ,wn ,po read ,wn ,poh4 #bgj1 #f1 ,for ,po ,li ,ch'i read ,poh ,li ,ch'i4 #bgb1 #c 7from bottom71 ,for ,po ,hun read ,poh ,hun4 #cji1 #ab ,for ,duke ,mu read ,duke ,muh4 #cji1 #ab ,for ,po ,li ,ch'i read ,poh ,li ,ch'i4 #cad1 last line1 ,love for the people1 c4 ,compare p4 #cbi1 lines #ag and #ah1 ,there is no difficulty1 c4 ,the conflict between the meanings of these two passages has not been pointed out4 ,the first passage is rendered by some commentators1 ,not to be able to love the people is the1 c4 ,neither rendering is quite satisfactory2 for reasons which would require quotations from the ,chinese text4 ,page #cbd1 lines #ae and #bf1 ,for ,tz ,chi read ,tz ,ch'i4 #cbg1 #ah and #bh1 ,for ,tz ,chi read ,tz ,ch'i4 #cbh1 line #g1 ,for ,tz ,chi read ,tz ,ch'i4 #cdf1 #e1 ,after ,duke ,ling1 add of ,wei4 #cga1 #ag1 ,for ,shih ,hu read ,shih-hu4 #cgc1 #c1 ,for ,tan ,hseh read ,tan-hseh4 #cid1 #h1 ,for ,yin ,li read ,yin-li4 ,these last three corrections mean that ,i have written names of places with a hyphen between the transliteration of the component ,chinese characters1 the names of men with a capital letter to the transliteration of each of the ,chinese characters which go to make up the surname and personal name ,,the ,,end4 ,,wyman ,,and ,,sons1 ,,printers ,,great ,,queen ,,street1 ,,london1 ,w4,c4 ,,by ,,the ,,same ,,author4 ,chinese ,sketches4 ,death of an ,emperor--,etiquette--,gambling--,fng-sh ui--,opium--,pawnbrokers-- ,slang--,inquests1 c4 c4 ,strange ,stories from a ,chinese ,studio4 ,translation of the ,liao ,chai4 #b vols4 #hvo4 ,historic ,china1 and other ,sketches4 ,gems of ,chinese ,literature4 ,containing ,extracts from various ,authors1 from ,b4,c4 #ejj to ,a4,d4 #afjj4 ,a ,short ,history of ,koolangsu4 ,on ,some ,translations and ,mistranslations in ,williams' ,syllabic ,dictionary4 ,dictionary of ,colloquial ,idioms in the ,mandarin ,dialect4 ,chinese without a ,teacher3 ,being a ,collection of ,easy and ,useful ,sentences in the ,mandarin ,dialect4 ,with a ,vocabulary4 #bnd ,edition4 ,synoptical ,studies in ,chinese ,character4 ,handbook of the ,swatow ,dialect4 ,record of the ,buddhistic ,kingdoms4 ,translated from the ,chinese4 ,with copious ,notes4 ,two ,chinese ,poems3 ,the ,san ,tz ,ching1 or the ,trimetrical ,classic2 and the ,ch'ien ,tz ,wn1 or ,thousand ,character ,essay4 ,metrically translated4 ,from ,swatow to ,canton3 ,an ,overland ,journey4 ,a ,glossary of ,reference1 on ,subjects connected with the ,far ,east4 #bnd ,edition4 ,the ,remains of ,lao ,tz4 ,hong ,kong3 #ahhf4 99 99 99 99 99 ,transcriber's ,notes3 ,italic text is denoted by underscores4 ,obvious printer's errors corrected4 ,every effort has been made to replicate this text as faithfully as possible1 including obsolete and variant spellings1 non-standard punctuation1 inconsistently hyphenated words1 and other inconsistencies4 ,in the original text1 the first digit of the first footnote on page x is illegible4 ,corrected based on context4