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Goruell University Library
Sthaca, New Yurk

CHARLES WILLIAM WASON

COLLECTION
CHINA AND THE CHINESE

THE GIFT OF
CHARLES WILLIAM WASON
CLASS OF 1876
1918
Cornell Universit:

The divine classic of Nan-hua -being the
THE

DIVINE CLASSIC OF NAN-HUA;

BEING

THE WORKS OF

CHUANG TSZE,

TAOIST PHILOSOPHER.

WITH

AN EXCURSUS, AND COPIOUS ANNOTATIONS
IN ENGLISH AND CHINESE,

BY
FREDERIC HENRY BALFOUR, F.R.G.8.,

Author of
“WAIFS AND STRAYS FROM THE FAB EAST,”
“SERMONS NEVER PREACHED,” ETC,

SHANGHAI & HONGKONG: KELLY & WALSH.
YOKOHAMA: KELLY & CO,
LONDON: TRUBNER & CO.

1881.
s
SHANGHAI:
PRINTED BY KELLY AND WALSH,
THE BUND,
TO

DR. REINHOLD ROST,

SECRETARY TO THE INDIA OFFICE,
LIBRARIAN TO THE ROYAL ASIATIC SOCIETY, AND
FORMERLY ORIENTAL LECTURER AT ST. AUGUS-
TINE’S COLLEGE, CANTERBURY,

THIS BOOK IS INSCRIBED

BY

AN OLD PUPIL.
CONTENTS.

Excursus sa sa $38

NOTE aon aes ae’
VOLUME I,

1 WANDERINGS AT EASE ati

2 ON THE UNIFORMITY OF ALL THINGS

3 RULES RESPECTING THE NOURISHMENT OF LIFE

VOLUME II,

4

5
6
7

THE WORLD OF HUMANITY...

ON THE MANIFESTATION OF INWARD VIRTUE

THE UNIVERSAL TEACHER ...

ON THE DUTY OF EMPERORS AND PRINCES

VOLUME II,

8

9
10
11
12
13
14

DOUBLE THUMBS... acs
Horszs’ Hoors nee aes
THE RIFLING OF PORT-FOLIOS
LENIENCY TOWARDS FAULTS
HEAVEN AND EARTH eo
TuE WAY or HUAVEN ase
THE REVOLUTIONS OF HEAVEN

Page.
eee eT

xxxiii,

10
oe §=82

wus 387
«. 56
oe 68
«. 89

we 105
«- 110
«ee 118
eee 134
we 155
we 170
VOLUME IV.

15
16
17
18
19
20
21
22

BIgoTED IDEAS aee

Tur RENOVATION OF ONE’S NATURE

AUTUMN WATERS

PERFECT HAPPINESS

THE INTERPRETATION OF LIFE

MOovuNTAIN TREES
TIEN TSZE-FANG

Wispom’s TRIP TO THE NORTH

VOLUME V.

23
24
25
26

Kfine-sane Ts’'u
Hstt WU-KUEI ai
Tsha YANG

ON MATTERS EXTERNAL TO ONE'S SELF...

VOLUME VI.

27
28
29
30
31
32
33

On METAPHORS

THE PHILOSOPHER LIEH
THE EMPIRE ...
ABDICATION OF PRINCES
Cui THE ROBBER

THE LOVE OF Sworps
THE OLD FISHERMAN

VI

eee

eve

Page.

. 186
- 191
. 196

. 213

221

+ 235

249

- 261

. 277
«. 292
. 313
» 329

» 839

. 346
see 358

«» 875

391
410
416
Page

”»

x.
ZXKV.

xxxvii.
EXxXviii.

VII.

APPENDICES AND CORRIGENDA,

For Ki Lu read “ Tsze Lu,”

The rendering of ia by Nature, here defended and
explained, may be compared with the view of Plauckner,
who paraphrases—one can scarcely say translates—the

well-known passage Me we RK Bt z Ke a % 3 iA

z TE: from the a f& bai as follows :—" Dieses un-
nennbare Tao ist der Schopfer Himmels und der Erde ;
das, dagegen, welches man fiir jeden verstandlich bezei-
chnen kann, ist die fort und fort erschaffende Kraft der
Natur, die Natur selbst, bildlich die Mutter alles Seien-
den.” Plinckner here seems to find two Taos, and this
view is hardly so clear, perhaps, as that of Julien, who
translates, “(L’étre) sans nom est l’origine du ciel et de
la terre ; avec wn nom, il est la mére de toutes choses ”—
thus regarding both as one Tao, though under two
different phases. Planckner, however, fully recognises
the Natureship of the entity. Compare also Hardwick
on Taoism, page 66 :—“TI feel disposed to argue from
these passages and others like them that the centre of
the system founded by Lao-tse had been awarded to
some energy or Power resembling the ‘Nature’ of
modern speculators. The indefinite expression Zao was
adopted to denominate an abstract Cause, or the initial
Principle of life and order, to which worshippers were
able to assign the attributes of immensity, eternity,
immateriality, and invisibility. They also felt that
human happiness was in some way or other connected
with assimilation to its likeness.” I need hardly point
out that the word “Nature” is here used in the sense

of Natura naturans, the expression B A denoting
the Natura naturata, The radical difference between

3a and the Logos lies in the fact that the latter is an
emanation from the Deity, while the former is said to
have been antecedent to him, See Lao Tsze, chap iv.

For Auvapis read Avvapts.

In the 7th line from top, place a full stop at “two,”
and recommence with a capital letter; thus—‘“ Like
him, too,” etc.

For chih read “ch'ib.”

Lt seq. For Prince Wen Huuy vead “ Prince Hwuy
of Wén.”

For cheerish read “ cherish.”
VIiil.

Page. 66 For veckond read “reckoned.”
% 67 For aud read “ and.”
” 72 For mother read “ another.”

5 76 For Emperor (line 6) read “ Empire.”

i 91-2 For Zao Tau read “Lao Tan,”

» 115 For Ku Kuan read “Ku Ku’ang ”—the blind musi-
cian.

» 119 For Tsiang Shih read “Tséng Shih.”

» 123 For Huang Ti was installed it would be better to
read “ Huang Ti had been installed,” etc.,—at the time
when the occurrence took place.

» 181 For dead matters read “dead matter.”

»  IlA4l The use of Re in this phrase is noteworthy, and
seems to support the theory of those who regard the.

expression of aE ie as a just equivalent for God
Were the ‘Divine Classic’ a mythological work, the
precedent would not be worth much ; but being almost
purely devoted to speculative philosophy and métaphys-

ics, the employment of in its present sense should
certainly not be overlooked by sinologues. It occurs
also in the chapters entitled ‘The Way of Heaven,’
‘Bigoted Ideas,’ and ‘Wisdom’s Trip to the North’.

If, as seems probable, the character ie is etymologi-

cally related to KR shuh, to bind, an analogue may be
found in the derivation from ligo of our own word

‘religion’. ; z
» 164 For ewageration read “ exaggeration”.
» 170 For motioniss read ‘‘ motionless”,

» 201 For Reason read “ Nature”,

» 205 In connection with the enquiry as to K and A ;
here put into the mouth of the River-God, it may be
advisable to give a translation of the passage from
Huai-nan Tsze, referred to on page xxxvii of the ‘Note.’
It runs as follows. ‘“ What is it that is thus called K ?
It is that which is homogeneous, pure, simple, undefiled,
ungarnished, upright, luminous, and immaculate, and
which has never undergone any mixture or adulteration

from the beginning, And what is it that is called N ?
It is that which has been adulterated with shrewdness,
crookedness, dexterity, hypocrisy, and deceit ; wherefore
it bends itself in compliance with the world, and is
brought into association with the customs of the age.
For example. The ox has [naturally] a divided hoof
and wears horns, while the horse has a dishevelled

mane and a complete hoof; this is RK. But putting
a bit into the horse’s mouth and piercing the nose of
the ox, is N- Those who follow RK are such as
roam in company with Nature; those who follow XK
are such as connect themselves with the customs of the

age”.
Page. 220

224
226
241

242
250
251
253
259
275
279
289
294
299
316
340

341

343
348
375

378
383
422

Ix.

A friend points out that Dr, Williams's translation of
this passage is more misleading, even, than appears at

first sight, The character 4 » which he renders oysters,

is, according to K’ang Hsi, another name for i,
tadpole,—or, as the Doctor calls it, “ porwiggle.” This
concurs better with the sense, and is probably the
meaning of the original. The gentleman referred to
suggests that the passage is intended to convey an idea
of the amphibious nature of frogs and tadpoles, which
live between land and water; but however ingenious
this theory may be, it is scarcely borne out by the
context,

For XX read J\3 for month read “mouth”.

For ausious read “ anxious”.

For Mem read “Men”; and place a semi-colon at
confusion, line 2 from bottom.

No comma after is, buttom line,

For preseves read “ preserves ”,

For when read “ When”.

Tenth line from bottom ; for the read “ there.”

Fourth line from top, for abysse read “ abysses.”

In the third note, for from read “form.”

Add quotation-marks at the close of the first paragraph.

For duvanis read duvapts.

For follow-countrymen read “ fellow-countrymen.”

For Kiang read “ Kiung.”

For precipts read “ precept.”

For je — I have followed read “The explanation of

EE Be TI have followed.”
“For 1 read “I.”
Add quotation-marks after the word extensive,
Add a full-stop after the word object.
Line 12 from bottom, for be read ‘‘ he,”
ete. For The Abdication Princes read “The Abdication
of Princes.”
For insignificent read “ insignificant,”
For ruffed read “ puffed.”
Line 18 from bottom, for d¢ read ‘“ he.”
Line 20 __,, i » he y “be”
EXCURSUS.

The scene is China; the time, five hundred years before
the birth of Christ. There was a great revival of thought
in Europe, and schools of learning were in process of esta-
blishment under Plato, Socrates, and Aristotle, which were
destined to exert an influence upon the world at large, not
for that age merely, but for all time. The philosophy of
Pythagoras struck a chord whose vibrations have been
resounding ever since along the corridors of thought, and are
even now awakening echoes in the minds of modern thinkers;
speculation was rife in all departments of intellectual enter-
prise, and new theories followed each other as thick and
fast as changes in fashion at the present day. A wave of
mental activity swept over the civilised world, bringing with
it that restlessness and vague though earnest expectation of
something better yet to come, some important discovery or
revelation of which the previous agitation was a harbinger,
that is ever present in periods marked by great transitions
of belief; and it included in its wide sweep, countries whose
very existence was a dream to the scholars of Greece and
Rome. For it is from the dynasty of Chou that China dates
il

the rise of all she has most reason to value in ethics and
philosophy. The mighty empire had not then been conso-
lidated. The Chinese people were still under the feudal
system; the country was divided into duchies, each subject
to its own particular Duke, and paying but inconstant loyalty
to its true lord, the nominal King of China. This was the
age of China’s earliest chivalry. Warriors and nobles waged
fierce warfare among themselves, decked in the barbaric
pomp of plumes and streamers; the wheels of war-chariots
rattled gaily through the streets, princesses and ladies of the
Court flaunted their silks and jewels in the sunlight, and the
temple-precincts resounded with the sacrificial music of drums
and bells, It was a lively and a lawless epoch, when might
was right and the principles of government were based on
the crudest notions of political economy. Of culture, pro-
perly so called, there was but little. The historians, the
poets and the essayists who afterwards formed the classical
taste of the Chinese, had not then arisen. No patronage
was afforded to letters. So long as the dukes and princes
were able to keep their own subjects in order and defend
themselves against the incursions of their enemies, they
were content. The prince of ten thousand chariots was
satisfied if he were unmolested by the prince of twenty
thousand, and his state prospered. The condition of the
country was more or less anarchical; pillage and revolt were
common, and redress for injuries was more a result of good
luck than good administration. Mencius, two hundred years
later than the actual time of which we are writing, strongly
urged the unification of the empire as the true panacea for
these troubles! ; although this event, which took place less
than half a century afterwards under Shih Huang-ti, ushered

 

1, Méng Lsze, “ Hwuy Leang Wang"—Part 1., Chap, 6,
iti

in far greater calamities than those which had gone before.
Such philosophy as there was, existed only in the embryonic
stage, for there was no one skilful enough to fashion it into
the useful and enduring fabric subsequently formed from the
raw material at hand; the golden age of the great Emperors
Yao and Shun still lingered in the people’s mind, but all
hopes of a revival of their beneficent administration had
long since died away.

~It was in the midst, then, of this brilliant but undeniably
barbarous age, that arose the Prophet of China. Among
the petty mandarins in the state of Lu, then feudatory to
His Sovereign Highness Duke Siang, but now part of Shan-
tung, there was a young man holding the office of Keeper
of the Granaries, who commenced at the age of twenty to
attract attention by the decided bent of an undeniably vigor-
ous mind. This lad, who was born when his father was
upwards of seventy-one, had displayed as a child many of
those peculiarities common to the offspring of very old men.
He appears to have been what we should call now-a-days an
old-fashioned, perhaps even priggish, boy; his favourite
amusement being to copy the sacrificial and religious rites
he saw practised by his elders, in much the same way as
English children might play at church-services, arrayed in
the mimicked pomp of sham sacerdotal robes. This predilec-
tion developed itself when the youth was about twenty years
old in a serious attempt at preaching. Gathering a number
of lads and young men around him he would hold discourses
with them for hours together, uttering some obscure and
sententious platitude and then replying to the questions pro-
pounded to him in relation to the subject of his text. His
favourite text-book seems to have been the mysterious Y¢h
King, the oldest and abstrusest classic in the world, of which
iv

he said that, were his life prolonged, he would devote fifty
years of it to the study of this work alone; and which, no
doubt, formed the basis of such theories respecting the origin
and production of the Universe as he held. Nothing, how-
ever, could be less speculative or transcendental than the
teaching of the young mandarin himself. An officer under
Government first, Keeper of the state granaries, then Inspector
of Agriculture, and, later in life, Minister of Public Works
and Minister of Justice in his native state, the bent of his
philosophy was essentially political and mundane. Music
and morals and the art of government formed the triple cord
wherewith he sought to secure the well-being of the state,
and his teaching on these subjects was uncompromising.
The three were indissolubly associated in his mind. Har-
mony there must be in all things, for the conditions which
promoted harmony in sound would necessarily promote har-
mony in the social and the moral worlds. ‘ When affairs
cannot be carried on to success,” said Confucius, “ proprieties
and music will not flourish, When proprieties and music do
not flourish, punishments will not be properly awarded.”!
“Tt is by the Odes that the mind is aroused; it is by the
rules of propriety that the character is established; it is from
music that the finish is received.”? The philosopher was
himself a musician, and not only fond of singing but a fre-
quent performer on the musical stones and harpsichord. No
coarse or vulgar person, he considered, had any right to
intermeddle with this divine accomplishment. “If a man
be without the virtues proper to humanity,” he asked, “ what
has he to do with music?”? The harmony which prevailed
1, Analects, “ Tsze Lu :” Chap, III,

2, Ib, “T‘ai Péh :” Chap, VIII,
3. Ib, “ Pa Yih :” Chap, ITI,
v

in the material Universe had its echo in the world of men,
and could only be preserved absolutely free from jars and
discords in the perfectly-regulated mind, or family, or state.
Thus we find him quoting the Book of Odes to the effect
that happy union with wife and children is like the music of
lutes and harps, and that when there is concord among
brethren the harmony is delightful and enduring ;! com-
menting with approval upon the reformation in the Praise
Songs and Imperial Psalms chanted in the state of Lu,? and
warning his disciples that there is far more in music than the
mere clangour of bells and drums.* In the more practical
affairs of public and private life, too, as well as in the symbolism
of harmonious sounds, he argued from the state to the indi-
vidual. There were no conceivable circumstances under
which the superior man should ever find himself at a dis-
advantage. Firm in his own integrity and virtue, he was
always the same, whether living alone in a mean and narrow
lane with a drinking-gourd and common rice-pan, or sitting
in reverend state upon the Imperial Throne, clothed in the
full majesty of the Son of Heaven. For if a man were not
master of his own heart, how could he manage the house-
hold of which he was the head? And if unable to rule his
family, how could he discharge the functions of the state?
And if inefficient as a mandarin, what figure would he cut as
Head and Father of his country? Therefore, conversely, no
monarch could be considered worthy of his high position who
was not master of himself and did not act toward the people

 

1, Chung Yung, Chap. XV.
2, Analects, “Tsze Han :” Chap. XIV.

8, Ib, “Ke She:” Chap, XI, Compare the teachings of Plato on
this subject,
yi

as though they were his children.1._ But, on the other hand,
there were duties from the children to their father, the subjects
to their emperor, which might not be disregarded; and here
we find the grand basis of all religion indigenous to China
prior to Confucius. It is Filial Piety on which the social
and political economy of the Chinese people hinges. Just
as the bereaved son sacrifices to the manes of his departed
sire, so does the Emperor, the Son of Heaven, offer sacrifice
to his Celestial ancestor. What or who this ancestor may
be is a question yet unsettled among sinologues. Some
affirm that in the rite is commemorated a literal divine
descent, the Huang Ti of China being regarded as a lineal
descendant of the holy gods. This idea, however, is entirely
exploded among the Chinese of the present day, whatever
may have been the current belief of their progenitors; and
it would be as unfair to reproach them with this superstition
as it would be to credit the modern Englishman with tracing
the pedigree of Queen Victoria, through the ancient Saxon
house of Cerdic, up to Thor and Woden. Others teach that
the spirit of a dead ruler is the true object of the Emperor’s
devotions, and that he does no more than offer sacrifice to a
canonised predecessor. Every officer in the Empire has his
correlate deity in the spirit world, who is supposed to guide
him in the conduct of his official duties and to whom he con-
siders himself immediately responsible; the existence of such
a guardian, therefore, for the Emperor, who is answerable to

 

1, Compare Plato in Zhe First Alcibiades, “The man who knows
not. the things which belong to himself will not know the things which
belong to others; if he knows not what belongs to others, he will not
know the things which belong to the city ; therefore such a man can
never be a good statesman; nay, he cannot be so much asa good
master to govern a family; what do I say? he cannot so much as
govern himself, for he knows not what he does; and if he knows not
what he does, it is impossible he should be free from faults,
vil

nobody on earth for his actions, is, say they, a logical neces-
sity, for otherwise the government of the spirit-world would
would be defective and without a head. According to this
view, it is clear that Shang Ti, the “ Supreme Ruler” wor-
shipped by the Huang Ti, or “ Imperial Ruler,’ cannot be
the Deity; and the proposition certainly receives some sup:
port from the exclamation of Confucius: “How greatly filial
was Shun! His virtue was that of the holy men: his dignity,
that of the Son of Heaven; his wealth, the Universe. (lit.,
all within the Four Seas.) He offered sacrifices in his an-
cestral temple, and his descendants preserved the same unto
himself.”1__ The term Heaven is here said to be used in an
elastic or generic sense, and to include all those ancient and
wise Emperors from whom the Imperial worshipper claims
descent. The theory is both plausible and poetic, though it
does not commend itself to our mind so strongly as the con-
sideration that we have here a remnant of that most ancient
cult which took its rise from Nature-myths, There is a very
respectable amount of evidence in favour of the belief that
the Emperor worships the “ Azure Vault” above and the
teeming earth below, and many modern scholars firmly hold
such to be the case. Confucius, however, denied it strongly;
for, said he, “by the sacrifices to Heaven and Earth, they
worshipped God.”? If we are to accept his word, then, we
can only conclude that, stripped of all the popular supersti-
tions which have grown around the ancient religion of the
Chinese—a religion eminently patriarchal in its character—
the ceremony was, originally at any rate, an act of mono-
theistic worship, in which the Patriarch, Hierophant, or

 

1. Chung Yung, Chap. XVII,
2, Ib,
Vill

Imperial High-priest of Humanity offered homage to the
Supreme Governor of the world on behalf of his people and
himself. The element of Filial Piety is still there, and may
be traced throughout the entire social system of the Empire
in political as well as in domestic life.

It is, however, less with the political than with the moral
and religious side of the sage’s teachings that we have now
principally to do. That the Confucian ethics are pure and
lofty is admitted on all hands; whether they are the purest
and loftiest furnished by the pagan world at large will be for
us to discover. And, in representing one or the other view,
much power lies in the hands of the translator. Take, for
instance, the terminology of the Chung Yung, or “ Doctrine
of the Mean.” The title of this book is explained as follows
by Confucius’s grandson Tsze-sze, quoting the philosopher
Ch’ing : “ Being without inclination to either side is called
Chung; admitting of no (or possessing no element of) change
is called Yung. The Chung is the true course of all pheno-
mena, the line wherein each entity preserves its own identity ;
the Yung is the invariable law which underlies them.”
Applying this to morals, the Chung (literally “ centre ») is
the Heaven-conferred nature of mankind; “an accordance
with this nature is called the path of duty; and the regula-
tion of this path is called Instruction.” Much will depend,
then, upon the proper rendering of the terms used in this
Confucian gospel. “ All sagely virtues under Heaven ”—

 

1. It would be unfair to omit all reference to the very strong case
made out by Canon McClatchie against one and all these theories.
Studying Confucian cosmogony from the standpoint of comparative
mythology, he proves at least to his own satisfaction that the whole
system is purely phallic, and that the generation of the Cosmos results
from the incestuous intercourse of Heaven and Earth: Heaven being
at once the son and the husband of the Earth. According to him, the
Imperial worship above alluded to is based on theories essentially
obscene, which however we need not go into here.
ix

Dr. Legge’s translation of a fine passage in the thirty-first
chapter of this book—presents a much tamer and less satis-
factory idea to the mind than the expression “ perfect holi-
ness,” adopted by a more recent labourer in the Confucian
field. What Dr. Legge translates “holy men” or “sages”
(shéng jin) has been since rendered “angels.’’ “ Sincerity ”’
becomes ‘“‘truth;”’ “benevolence” is intensified into “love;”
“the Imperial Throne ”—a somewhat far-fetched equivalent
for Z’ten T'sze—is rejected for the more venturesome expres-
sion “Son of God;” the “superior”’ rises into the “perfect,”
or “ideal,” man. Thus rendered, the teachings of Confucius
present us with a spiritual and elevated aspect decidedly
foreign to our popular preconceptions; and we are willing to
accord to him the fullest benefit of the dispute, resting our
exegesis upon the freer and more highly coloured interpreta-
tion of his works.?

Now there is no more widely-spread idea than that
Confucius was a confirmed agnostic, and declined either to
speculate or to theorise upon matters which lay outside
the scope of human experience. In this there is much
truth. The direction of his teachings was incontrovertibly
political, while his great successor, Mencius, was as much
of a democrat as a public man in his time and with his
surroundings could well be. The welfare of the indivi-
dual, the family, and the state formed the immediate ob-
ject of the Confucian doctrines, and is the lesson mainly
if not exclusively taught in the first of the Four Books,
the “Great Study,” where we meet with such sentences

 

1. The Gospel of Tsze Sze, by Chaloner Alabaster, H. M, Consul at
Hankow.

2. The Chung Yung was written by a follower of Confucius, not
by the sage himself. But it embodies his teachings on all essential
points,
x

as the following. “The government of his kingdom de-
pends on his regulation of the family.” “ From the loving
example of one family a whole state becomes loving, and
from its courtesies a whole state becomes courteous; while
from the ambition and perverseness of one man the whole
may be led into rebellious disorder. Such is the nature of
influence. This verifies the saying, Affairs may be ruined
by a single sentence; a kingdom may be settled by its one
man.’ ‘When the ruler is a model father, brother, or son,
then the people imitate him.” ‘In order first to govern
the state it is necessary first to regulate one’s family.”
“ Let the household be rightly ordered, and then the people
of the state may be taught.” “The ruler must first take
pains about his own virtue: possessing virtue will give him
the people.” That these admirable doctrines are however
essentially utilitarian and worldly cannot for a moment be
denied; and the impression is supported by the decided snub
administered by the Sage to his disciple Ki Lu, who “ ven-
tured ” to address an enquiry to him about death. The phi-
losopher’s retort is familiar to every body: “ While you know
nothing about life, how can you know anything about death?”
he asked. Nor, to do him justice, did he often trench upon
this or any kindred speculations. Still, his position was
often very far from being self-consistent. The very conver-
sation to which we have just referred was opened by an
enquiry from the disciple respecting the proper method of
serving the spirits of the dead. The Master, who seems to
have been in a somewhat irritable mood, replied “ You are
not even able to serve men; how can you expect to serve
their spirits?” And yet, no man was ever more puncti-
lious than Confucius in performing the proper obituary
sacrifices; to no man do the Chinese owe a greater debt for
xi

the sanction and encouragement of Ancestral Worship. It
is related of him that “he sacrificed to the dead as if they
were present; he sacrificed to the spirits as if the spirits
were present.” His love for ceremonies, as emblems of the
intercourse between the seen and the unseen worlds, is almost
proverbial. On one occasion @ favourite disciple named
Tsze Kung hinted at a wish to abolish the offering of a sheep
at the inauguration of the new moon. “Tsze,” was the
Master’s comment, “you love the sheep: I love the cere-
mony.” So far from ignoring the spiritual side of nature,
he preached most unmistakeably the constant and intimate
communion which exists between men and their guardian
angels. ‘‘ How abundantly,” he exclaimed, “do spiritual
beings (kuet shén) display the virtues inherent in them!
We look for them, but cannot see them; we listen for, but
cannot hear them: yet they enter into all things, and there
is nothing in which they do not take part. For them we
institute religious festivals. Like overflowing water, they
seem to be on every side; to the right, to the left, above,
beneath. As the Ode says, You cannot measure the outgoings
and incomings of the spirit-world ; but neither may you dis-
regard them. They are the evidence of things unseen; not to
be hidden where the truth is known.” Finally, we have a,
very remarkable passage in the works of Mencius, which are
justly considered of almost equal value to those of the Sage
himself, ‘The nourishment of one’s parents when living,”
said this eminent thinker, addressing a people among whom
filial piety was the most transcendent virtue in the moral
code, and who, both in theory and practice, would always
sacrifice the wife or husband to the parent, “is not sufficient
to be accounted the great thing. Itis only in performing

 

1, Chung Yung, Chap. XVI
xil

their obsequies when dead, that we have what can be justly
so regarded.”’!

Here we have at least some evidence that Confucius and
his great successor were not the mere materialists that some
imagine and represent them to have been. As regards the
Master’s theistic theories, we must offer a passing word;
but it must be a brief allusion, for the subject is one on
which we are fain to express ourselves cautiously. Confucius
refers to two great spiritual powers, T’ien and Shang Ti.
The former word means simply Heaven; the latter, High
Ruler, God Above, Supreme or Lofty Sovereign. Upon the
true meaning of Shang Ti we will not enter here; for what
has been already written on the subject has already filled
volumes upon volumes with acrimonious controversy. The
war of words which has raged around this question among
missionaries and other sinologues in China is as fierce as
any polemical dispute between Arians and Athanasians,
Arminians and Antinomians, or Double and Single Proces-
sionists in the Christian Church. We therefore hold our-
selves excused from discussing it: deeming it sufficient to
inform our readers that while one party holds the Shang Ti
of Confucianism as the True and Christian God, their oppo-

,nents maintain him to be a Hermaphrodite, and no better
than the Zeus, the Baal, the Osiris of the Chinese. Let us
content ourselves with seeing how Confucius prayed to him,
and what he said about him; the records of both, we must
premise, being extremely meagre.

In the ‘ Analects’ we are informed that the Master said:
‘‘ Without recognising the decrees of Heaven (T’ien) it is
impossible to be a good man;” while in the ‘ Doctrine of the
Mean,’ the superior man is described as one who “does not

 

1, Méng Tsze, “ Le Low,” Part II, Chap, XIIT,
xiii

murmur against Heaven.” Again, in the 20th Book of the
‘ Analects’ we have this striking passage: “I, the child Li,
presume to use a dark-coloured victim, and venture to an-
nounce to thee, O most great and sovereign God, that.I dare
not pardon the sinner, nor dare I keep thy ministers, O God,
in obscurity. The examination of them is by thy mind, O
God ;” 1 while the clear distinction which existed in the
Sage’s mind between the impersonal Heaven and the indivi-
dual deity is aptly shown in the 6th verse of the XXIX
chapter of the ‘Chung Yung,’ already quoted, where we read,
“« By the ceremonies of the sacrifices to Heaven and Earth,
they served God (Shang Ti) and by the rites of the ancestral
temple they served their ancestors.” Nor was Confucius by
any means a prayerless man, though it may be fairly inferred
from the following passage that he did not always receive
such answers to his supplications as tended to confirm his
faith. ‘The Master being very sick,” runs a verse in the
‘ Analects, —‘ Tsze Lu asked leave to pray for him.—The
Master said, May such a thing be done?—Tsze Lu replied,
It may. In the Book of Prayers it is said, Prayer has been
made to the spirits of the upper and lower worlds.—The
Master said, My praying has been for a long time.”

It is clear, therefore, from what we have now advanced,
that the Chinese have the full sanction of Confucius for a
distinct recognition of some Power or Powers, eternal and
unseen, to whom they are responsible for their moral actions,
and whom they are bound to reverence and propitiate. But
at the same time we are compelled to admit that such sub-
jects occupy a very secondary position in the Confucian code;
that the general scope of the philosopher’s teaching was es-
sentially practical and mundane; that he laid the greatest

 

1, All these passages are given according to Legge’s translation,
xiv

stress upon duties connected with worldly matters ; and that
he expressly discountenanced all tendencies to speculate on
visionary and spiritual questions. In short, the bent of his
philosophy may be aptly illustrated by a saying attributed
to him in his early manhood, while occupying a small post
under Government, When keeper of the stores, he said,
‘My accounts must be all right; that is all I have to think
about :” and when in charge of the ‘ channelled fields,’ “The
sheep and oxen must be fat and strong; that needs be all
my care.” To do his duty, in the world and to the world, in
accordance with his favourite principles of virtue and pro-
priety, was the object he set before himself and all who
listened to his words; and, being dead for now upwards of
two thousand years, he “yet speaketh” to three hundred
millions of the human race. :
Now shortly before the very time that Confucius was in-
culcating his doctrines of worldly wisdom in the state of Lu,
a teacher had arisen in a neighbouring province whose views
of life were in the sharpest antagonism to those of the more
popular reformer. Like his great rival, he was a petty man-
darin, holding the office of Recorder in Loh, the capital of
the reigning dynasty; but wearying of official cares, he soon
retired from his post and devoted himself to the study of the
Abstract and Sublime. If Confucius and his following re-
presented the Socratic school of China, the founder of Taoism
was the correlative of his contemporary Heraclitus. He re-
sembled him in his contempt for all human pursuits, for the
political sagacity of his fellow-citizens and the speculations
of all other philosophers as having mere learning for their
object instead of the truest wisdom. His works resembled
those of the Greek philosopher in that they “ exhibit a broken
and concise style, hinting, rather than explaining, his opi-
XV

nions, which are often conveyed in mythical and half oracular
images,” the ambiguity of which obtained for him the sur-
name, among the Greeks of his day, of “The Obscure.”
According to both, the discovery of the groundwork and
principle of all things was the main end and object of research,
and the element of mysticism formed the chief factor in
their philosophical speculations, Of the real history of the
Taoist sage little enough is known, beyond the facts that his
name was Li, and that his parents were in a humble sphere
of life. A vast legendary gospel, however, has grown up
around his meagre biography, and according to this account
his conception, birth, career, and apotheosis were attended
by many marvellous phenomena. For instance, it is pre-
tended that his mother was pregnant for eighty years: that
when he was born—an event which seems to have occurred
unexpectedly one day when the lady was sitting under a
plum-tree—he appeared with snowy hair and beard, bearing
all the marks of age: that after a life of miracles he dis-
appeared from view, riding toward the Western Heavens
upon a blue cow: with many other details of a similarly ab-
surd description. With such we have nothing to do; beyond
remarking that, from the legend of his impossible birth, he
is said to have acquired the name of Lao Tsze, or the Old
Child. The character Tsze, however, is also the equivalent
of Master, or Philosopher: and it seems more likely that by
the above title the Chinese really mean the Old Philosopher,
or, perhaps, simply the Philosopher Lao. He is also spoken
of as Lao Kin, a formula which may be best translated the
Old or Venerable Prince, and which, the late lamented
Mr. Mayers informs us in his admirable text-book of Chinese
literature, refers to the T’ai-Shang Lao Kun, or Venerable
Prince of the Great Supreme, a vague Celestial entity of
xvi

whom, according to the later Taoist mystics, their great
Founder was an incarnation. In the works of Lao Tsze
himself we find no such pretension. He was of a dreamy
speculative turn of mind, and was endowed with a caustic
wit which he brought to bear with full force in ridiculing the
prosy, sober ethics of Confucius and his school. Of this, a
characteristic anecdote is related by the historian Sze-ma
Tsien, and aptly quoted for us by the Rev. John Chalmers
of Canton in his useful though too-literal translation of the
Tao-téh King. It seems that on one occasion Confucius,
then at the very pinnacle of his fame, paid a visit to the city
of Loh, the Imperial capital, in order to study certain of the
ancient records. While there, he met the founder of the
rival school, with whose philosophy he was anxious to become
better acquainted; and an interview was accordingly arranged,
at which a very free discussion took place between the two.
It is to be regretted that so few details of the conversation
have been preserved; but the conclusion, which has come
down to us, certainly sounds as though the orthodox philo-
sopher had received rather rougher handling than he had
been accustomed to. For years, disciples and princes, dukes
and courtezans had hung reverentially upon his words ;~now
he found his aphorisms pooh-poohed, and himself rebuked.
Even his solemn appeals to his beloved antiquity met with
scant respect. ‘“ Those whom you talk about are dead,” said
Lao Tsze, scornfully, “and their bones are mouldered into
dust; only their words remain. When the superior man
gets his opportunity, he rises aloft; but when the times are
against him he moves as though his feet were entangled.
I have heard that a good merchant, though he has rich
treasures deeply stored, appears as if he were poor, and that
the superior man whose virtue is complete, is yet, to outward
xvil

seeming, stupid. Put away your proud air and many desires,
your insinuating habit and wild will; they are of no ad-
vantage to you. This is what I have got to say to you.”
The dismayed philosopher, completely stunned by this cool
disrespect, sought refuge among his own admiring circle of
disciples, to whom he confessed himself bewildered. “I
know how birds can fly,” said he, “how fishes can swim, and
how beasts can run. The runner may be snared, the swim-
mer may be hooked, and the flyer be brought down by the
arrow. But there is the dragon! I cannot tell you how he
mounts on the wind through the clouds, and soars as high
as Heaven. To-day I have seen Lao Tsze, and I can only
compare him to the dragon.” The excellent man was start-
led, nay, terrified, at the bold imagination of the stronger
mind. Trammeled by preconceptions and prejudices himself,
a bondslave to “ antiquity,” a past-master in casuistry, and
devoted, with a rabbi-like devotion, to all the pettifogging
observances of a ceremonial life, Confucius was not unnatur-
ally shocked at the independence and unconventionality of
the other’s views. But it must be confessed that his illus-
tration of Lao Tsze’s mental processes was both eloquent
and true, Despising the things of earth as too sordid alto-
gether to engage the attention of the true philosopher, he
did soar away on eagle-wings through the clouds and azure
of his sublime conceptions, until he seemed almost to pene-
trate “within the veil;” and erratic as may have been his
courses, and often as he may have lost himself, as his present
editor observes, in wandermg mazes, he generally returned
to this lower world with “a jewel in his bosom.”

To convey a clear idea of his teachings in a few words is
a talk of no small difficulty. The very word Zao, which
gives its name to the sect of which he was the founder, is
xviil

incapable of being rendered by any one English equivalent.
Its primary signification is simply ‘road.’ In the “ Four
Books,” as in those of the school we are considering, it is
sometimes used in the sense of ‘process:’ the following out
of a direction or route. The Tao of Chu Fu-tsze is a cosmo-
gonical expression, and means the process of law, the opera-
tions of nature. The Tao of Confucius is the path of recti-
tude, propriety, and duty; but in the works of Taoism proper
it bears a more -esoteric meaning, though even here it must
be variously rendered in various places. It is a sublimated
phase of the Confucian T’ien; the source and origin of all
things in the visible Universe, the Eternal not-ourselves that
makes for righteousness in the moral world. “The Tao that
can be reasoned about,” commences the philosopher in ma-
jestic cadences, “‘is not the Eternal Tao; the name that
can be named is not the Eternal Name. That which had no
name before the existence of Heaven and Earth, being named
is [found to be] the Mother of all things. In eternal Non-
existence, therefore, man seeks to pierce the primordial my-
stery; and in eternal Existence to behold the issues of the
Universe.” These and kindred speculations are followed out
on a still grander scale by Chuang Tsze, one of the brightest
names upon the Taoist roll, and we will return to them in
considering his works. For the moment we will compare
the morals of Lao Kiin with those of his great rival; and
we may venture to affirm that the former achieved an even
purer elevation in “sweet reason” than did Confucius him-
self. It is true that Confucius in ever-memorable words
uttered the Golden Rule five centuries before the Saviour.
“‘ Master,” said the disciple Tsze Kung, “is there one word
which may serve as a rule of practice for one’s whole life ?”
The reply of the sage is imperishable. “Is not reciprocity
xix

such a word?” said he; “what you do not want done to
yourself, that do not do to others.” But Lao Tsze went
further still, and in his turn anticipated the injunction of Our
Lord to return good for evil; a precept, be it observed, which,
when submitted to Confucius, he emphatically condemned.
“‘Recompense injury with kindness,” is the Taoist version of
the law. “No,” said Confucius, on the words being quoted
to him for approval. ‘“ With what, then, will you recom-
pense kindness? Recompense kindness with kindness, but
recompense injury with justice.” See the difference in spirit
between the two men. Again. Confucius taught “the way
of Heaven,” the ordering of events, and the characteristics
of the perfect or ideal man, in much touching and admirable
language; but Lao Tsze rises far beyond him in the sixty-
second chapter of his work, where he speaks of the Divine
Wisdom as “the hidden sanctuary of all things—the good
man’s jewel, even the bad man’s guardian.” “The sage,”
he says elsewhere, “is ever the good saviour of men. He
rejects none. He is ever the good saviour of things. He
rejects nothing. His I call comprehensive intelligence. For
-good men are the instructors of other good men; and bad
men are the material upon which good men have to work.
He, then, who honours not his instructor, and he who loves
not his material, though accounted wise, are greatly deluded.”
Here, again, are some fine passages. ‘‘ He who knows others
is wise; he who knows himself is mighty. He who knows
when he has enough is rich; he who dies, but perishes not,
enjoys longevity.”! ‘There is no sin greater than giving
rein to desire; there is no misery greater than discontent;
there is no calamity more direful than the desire of possess-

1. This is identical with the Comtist version of immortality : the
man lives on in the posthumous results of his former works,
xx

ing. Therefore the sufficiency of contentment is an ever-
lasting sufficiency.” In another place we find a strong
reiteration of the divine rule respecting the return of good
for evil. “The good I would meet with goodness: the not-
good I would also meet with goodness; virtue is good. The
faithful I would meet with faith: the unfaithful I would also
meet with faith; virtue is faithful. The sage dwells in the
world with a timid reserve; but his mind blends in sympathy
with all, The people all turn their ears and eyes up to him;
and the sage thinks of them all as his children.” “ He who
bears the reproach of his country shall be called the lord of
the land; he who bears the calamities of his country shall
be called the King of the World.”

At the risk of wearying our readers, we once more pause
to point out the radical difference between the ethics of
Confucius and of Lao Tsze. Confucius, with sceptical humi-
lity of true Socratic vein, inculcated precepts bearing on the
guidance of the mind and heart, the conduct of the individual,
the administration of the realm, and such-like commonplace
and practical affairs, virtually ignoring the unseen side of
nature as a matter of which man knew nothing, and about
which it was both foolish and unnecessary to trouble one’s-
self. In sharp and hostile contrast to all this came the strong
utterances of the Taoist school, which appealed to the mystic
and speculative tendencies of the Chinese. The world was
vain; its pleasures were illusory, its cares unreal; nothing
visible was worth the attention of the true philosopher; only
in the withdrawal of the mind from every earthly object, and
its absorption in the great realities of the spirit-world, was
bliss obtainable. Thus, “soaring dragon-like above the
clouds of Heaven,” the Apostle of Mysticism attracted a
number of admiring disciples, and founded a sect hitherto,
Xx1

and, as I think, most mistakenly, called by foreign scholars
the Sect of Rationalists1 Of these followers there is
none whose name shines with a more brilliant lustre than
that of Chuang Tsze, the writer whose works we now
give to the world for the first time in English. As Lao
Tsze was a contemporary of Confucius, so Chuang Tsze was
a contemporary of Mencius. His writings, so long hidden
amid the dust and bones of Chinese literature, are a standing
monument of mystic eloquence. There, amid bursts of ima-
gery and glowing metaphor, we find the enfranchised soul in
its apotheosis represented under the guise of a divine spirit,
who, borne by the “ wild horses of heaven” (i.¢., the flying
clouds) through the blue fields of space, and enthroned upon
the influences which rule the Universe, is sublimely indiffe-
rent to the sordid things of earth which lie beneath the regions
of Infinitude. It is in the annihilation of self, says this
philosopher, that perfect happiness consists; to attain the
summit of bliss the wise man must become superior to the
clack of approving tongues, and the allurements of worldly
fame. Itis towards the trivialities of Life that the keen
satire of Chuang Tsze is principally directed, while in the
conversations he records between himself and those who ca-
villed at his teachings, he invariably represents his antagonists
as receiving the full brunt of his cynicism and irony. The
obscurity of his style contrasts strangely with the splendour
of his tropes, which play in and out of his dark sayings like
summer-lightning from a thunder-cloud, while the scornful

 

1. The Confucianists are the true Rationalists of China, As Ishow
later on, a far truer expression for the Tacists would be “ Naturalistic”
philosophers ; for the essence of Taoism is an exaltation of, and a con-
stant conformity to, Nature—in physics as well as in metaphysics. I
here fully agree with Mr. Watters’s theory as exemplified in his admir-
able brochure on “Lao Tzi,” which is by far the best exposition of
pure Taoism I have ever met with,
Xxii

sallies which abound throughout his works impart no small
zest to dialogues consisting for the most part of metaphor
and allegorical allusions. There is a characteristic story
told of him upon his death-bed, which curiously enough, is
embodied in the present work. His last injunction to his
weeping relatives was to leave his corpse uninterred. “I will
have Heaven and Earth for my sarcophagus,”’ said he; “the
Sun and Moon shall be the insignia where I lie in state, and
all Creation shall be mourners at my funeral.” His friends
implored him to forego this strange request, pointing out
that the birds would mutilate his corpse; but he replied,
“What matters that ? Above are the birds of the air, below
are the worms and ants; iftyou rob one to feed the other,
what injustice is there done ?’””1

A very few extracts will suffice to illustrate the trenchant
beauty and bold originality which distinguish the writings
of this sage. His cosmical teachings were to the effect that
the entire Universe was possessed of an Absolute Existence
from its beginning, as well as of an original inherent poten-
tiality which runs through every phenomenon and phase of
being. ‘ The division of the immaterial energy of Nature,”
he writes, or, in other words, the disruption of the vital
germ of matter— ‘produced the visible Universe; and
after the completion of this, there was destruction.” Evyo-
lution and dissolution alternate with one another cease-
lessly. ‘‘ But how can it be known what is the extreme
of knowledge? There are those who speak of a time when
not even Nothing existed—an infinite and limitless blank,
where no increase was possible. Then, there was Crea-

 

1, We may remind our readers that Chuang Tsze was the hero of
the celebrated story in Sir John Davis's work on China, known as “The
Philosopher and his Wife,” and elsewhere embodied in some doggrel
verses entitled ‘‘ Fanning the Grave,”
xxiii

tion”—the expression in the original being paraphrased
by the Chinese editor The Z’at Chi was brought forth: viz.,
that which existed previous to the division of Heaven and
Earth, the Grand Vacuum, the chaos, the primordium, the
egg, the germ of all things; “ but as yet there had been no di-
vision. Afterwards, however, the division took place; though
even then there was no strife””—7. ¢., opposition, conflicting
elements, reciprocal or interacting force. “The antagonism
[between good and evil] being subsequently declared, the
Original Principle of Nature [Tao] was broken. This Ori-
ginal Principle being thus broken, the principle of separate
interests was developed.” ‘There was a time when all
things had a beginning. The time when there was no
beginning had a beginning itself. There was a begin-
ning to the time when the time that had no beginning had
not begun. There is existence and there is non-existence
[the non-ens of Plato.] In the time which had no begin-
ning there existed a Vacuum [or Nothing.] When there
was as yet no beginning, then there also existed Nothing.”
Apart from these intangible subtleties, however, the only
interesting feature of which is, that they convey a strong
belief in the non-eternity of matter, we find scattered up and
down the pages of Chuang Tsze proverbial and epigrammatic
utterances of great acuteness and spice. ‘Those who dream
about the pleasures of the wine-cup,” he says in one place,
“weep and lament at sun-rise. Those who weep in their
dreams will go a-hunting when the dawn breaks.” A san-
guine man who jumps too hastily at conclusions is compared
to one who expects to hear an egg crow at daybreak, or
thinks he can shoot a bird by looking ata bullet. Again,
speculating on metaphysical subjects : ‘‘ There is nothing in
the Universe,” he says, “which is not both objective and
XXiV

subjective. From an objective point of view it is impossible
to see clearly; it is only subjectively that knowledge can
be grasped. This is because objective existence is derived
from the subjective, and, conversely, the subjective from
the objective; wherefore the mutual reproduction of both is.
inexhaustible, while death alternates with life, and life with
death. The possible and the impossible alternately bring
forth each other; right and wrong are mutually the cause of
one another. Therefore the wise man holds himself aloof
from either, being himself as clear [of all causation] as
Heaven above. Knowing this, there is no confusion, to him,,
between good and evil.” 03

Lastly, we come to Chuang Tsze’s notions about the
nature and attributes of God; the entire dependence of all,
creatures upon whom, is illustrated by an exquisite little:
allegory entitled: ‘The Shadow and the Rain.’ It is as fol-
lows. The rain. once asked a shadow, saying, “ Formerly’
you used to walk; now you have come to a stop. Only the
other day you were sitting down; now you have risen up.
How is it you have no fixity of purpose ?”” To which the
shadow replied: ‘“ Because I am dependent upon another in
such matters; and that other, [7.¢., the form that throws the.
shadow] upon whom I thus depend, is dependent in its turn
[upon some one else.] Have I the moveable belly of a
snake or the: legs of a cicada to go wherever I please?” The
Chinese commentators explain this as meaning that even the:
form that throws, the shadow is not its own master, but is
necessarily dependent upon the Ruling Power. And it was
this Ruling Power in which Chuang Tsze believed. Specu-
lating upon the mysteries of life—of the world’s life as well
as. of his own—he is forced to the conclusion that somewhere
there must. be a God. He felt the workings of a Power in.
XXV

his own body; but it was a power he could not define. He
was a marvel to himself. So much he knows; but, he ex-
claims, in words of striking force, we cannot know who, as
Primum Mobile, the First Great Cause, first endowed us
with this power. “It is almost as though there were a
Supreme Being; but the First Cause of All Things is far
beyond our reach. That there is One from whom I derive
the power of motion I already believe; but I have never seen
his form. He has thoughts and feelings, but he has no
shape.” Then, after pondering upon the constant preserva-
tion of his wonderfully organised frame, he bursts out,
“Verily there zs One, Supreme, who holds all this together!”
Is there much difference between Chuang Tsze’s conception
of the Almighty, and that attributed to Job? The old
Arabian sage confessed himself encompassed with an Influ-
ence from which he could not free himself, and which defied
all his efforts at investigation; ‘ who can by searching find
out God?” And yet, in the view of both the Arabian and
the Chinese, He is the “‘Preserver of Men.” “It is the
communication of this Spirit (or life) that produces a cor-
poreal semblance,” says Chuang Tsze. “ Prior to dissolu-
tion, it is necessary to wait until the Spirit thus imparted is
withdrawn.’ What a remarkable resemblance there is be-
tween this and the well-known exclamations of David: “Thou
sendest forth Thy spirit, they are created ;” ‘Thou takest
away their breath, they die,’—or the equally striking and
familiar expression of Job, “ The Spirit of God hath made
me, the breath of the Almighty hath given me life!” Nor
is there wanting a strong analogy between the sad views of
life held by Chuang Tsze and those of the Preacher-King.
“The whole of existence is a round of unceasing solicitude,”
is the conclusion of the Chinese sage; ‘‘its duties are never
XXVI

finished ; all is weariness, anxiety, and fatigue; there is no
knowing where it may all terminate. Alas! is not this
enough to make one weep?” This might well have been
written by the author of Ecclesiastes, to whom all was vanity
and vexation of spirit. ‘“ But,” he proceeds, in accents of
incomparable sweetness, “I conform to the teachings of Him
who has the guiding of my heart. Who, indeed, is there
without such a guide? Why need one understand all about
the changes and revolutions of the world? Allis clear to
the heart that is thus taught, and even the simplest and
most ignorant are not left without instruction.”

Such is a brief and imperfect sketch of the doctrines pro-
mulgated by the earliest professors of Taoism. Even in the
time of Chuang Tsze, however, their purity and sublimity
had become tarnished, and from this epoch they rapidly de-
generated. The lofty ascetism inculcated by Lao Kin was
vulgarised into a means by which to achieve the sublimation
of the corporeal frame. Speculative research into the mys-
teries of nature and science became degraded into an attempt
to transmute the baser metals into gold; aspirations after a
never-ending life beyond the grave sank into the meaner
pursuit of prolonged temporal existence, and the companion-
ship of angelic intelligences resolved itself into a base belief in
witchcraft, by proficiency in which the Taoist priest arrogated
to himself the power of exorcism over evil spirits. Thence-
forth the history of Taoism is a history of imposture and
credulity, The philosopher’s stone, or elixir of gold—the
source of personal sublimation and immortality,—then first
came into imaginary existence, and to this, a purely Chinese
superstition, may be traced the strange enthusiasm which
has since enchained so many victims in Arabia and Europe.
The doctrine of metempsychosis, indeed, was inculcated by
xxvii
Chuang Tsze himself, in a mystic passage which will be
found at the end of the first volume of his Divine Classic.
“Fuel which is on fire,” he says, “ will soon be consumed;
but the fire itself, if transmitted, will burn on inexhaustibly.”
The fuel here stands for the human body, the fire for the
immortal soul; which, when by its constant action it has
worn out one corporeal encasement, will still continue to exist
in any other that may be provided for it. This is another
instance in which Western superstition has been derived from
Chinese sources. Even Rip Van Winkle was a Taoist patri-
arch originally, named Wang Chih, who lived under the
dynasty of Tsin. His legend as related by Mr. Mayers is
well worth recording. Wandering one day upon some moun-
tains in search of fuel, he discovered a grotto in which were
seated several aged men intent on a game of chess. He laid
down his axe, entered the cave, and looked on at the game,
in the course of which one of the old men handed him some-
thing in shape and size like a date-stone, telling him to put
it in his mouth. No sooner had he tasted it than he became
oblivious of hunger and thirst. After some time had elapsed,
one of the players looked up at him, and said, “It is a long
while since you came here; you should go home now!”
Whereupon Wang Chih, proceeding to pick up his axe, found
that its handle had mouldered into’ dust. On repairing. to
his house he discovered that centuries had passed since the
time when he had left it for the mountains, and that no
vestige of his kinsfolk remained. Retiring to a retreat
among the hills he thereupon devoted himself to the rites of
Taoism and finally attained immortality. Such is the Chinese
version of the tale. Then we read of the Pa Sten or Hight
Immortals, each of whom has a biography conceived in the
purest vein of mythological romance; of the Wu Sten oz
xxviii

Five Classes of Supernatural Beings—e. g., disembodied.
spirits (those who have no resting-place either among man-
kind or the higher immortals, denied alike metempsychosis
and eternal bliss.) —genii of human kind, genii of earth, deified
genii and celestial gods or devas;—of the Nine Celestial
Stages or Fields of Heaven; the Nine Revolutions (of
Matter)—transformations which result in producing the
stone or powder of immortality; the Ten and Thirty-six
Cave Heavens, where dwell the enfranchised spirits of the
just; and the Ten Courts of Purgatory or Hell, The tortures
inflicted in these “ Prisons of the Earth” are set forth in
graphic detail in a well-known Taoist work entitled The Jade
Register, and are of a nature calculated to delight the heart
of any sound old-fashioned Calvinist. Among other horrors,
the sinful souls are doomed (each item of punishment being
awarded for a particular act.of guilt) to be plunged into
oceans of boiling water, filth, blood, and pus; to be pecked
by fowls ; to drink rivers of lime; to be dashed against trees
whose leaves are as sharp as swords; to have their hearts
scratched; to have their bones pulled out; and to behold
their former beloved homes, where their last instructions .
have been disobeyed, and everything altered terribly for the
worse. The passage in which this refined and dreadful
punishment is described deserves quotation. “Strangers are
in possession of the old estate; there is nothing to divide
among the children, who, in their anger, speak ill of him
who is gone. He sees his children becoming corrupt, and his
friends falling away. Some, perhaps, for the sake of by-
gone times, may stroke the coffin and let drop a tear, depart-
ing quickly with a cold smile. Worse than this, the wife
sees her husband tortured in the Yamén; the husband sees
his wife a victim to some terrible disease, lands gone, houses
Xxix

destroyed by fire or flood, and everything in unutterable con-
fusion—the reward of former sins.”! To such a degrading
and degraded level has the once pure doctrine of Eternal
Wisdom sunk !

The present Pope, High Priest or Grand Wizard of Taoism
is a personage of the name of Chang, commonly spoken of as
Chang T’ien-sze, or, “‘the Heavenly Teacher.” He claims,
and is believed, to be the lineal descendant by metempsy-
chosis of a celebrated sorcerer named Chang Tao-ling, who
lived early in the Christian era. He possesses the secret of
immortality, and is regarded with the utmost veneration by
the more uneducated classes in China. He is a great exor-
cist, and is reputed to wield dominion over all the spirits of
the Universe and the unseen powers generally, by the aid of
a magic sword. His Palace is situated in the province of
Kiang-si, where he mimics imperial state, has a large retinue
of courtiers, confers ranks and honours with all the dignity
of an actual sovereign, and keeps a long row of jars full of
captured. demons, whom he has disarmed and bottled-up from
doing further mischief, The present Pope is a man of some
forty years of age, middle height, smooth face, and very oily
manner; and he represents one of the most degenerate systems
of belief in the entire world.

It would, however, be erroneous to conclude that because,
of the two great philosophic codes which have arisen in
China, the more practical has lived while the more transcen-

dental has decayed and virtually exploded, the Chinese have
" therefore no outlet for their higher religious and spiritual
faculties. At the very time when Taoism had lost all that
was purest and best about it, and its degeneracy had set in
with a rapidity which shut out all hopes of any restoration,

 

1, Giles,

’
XXX

there began to be felt the influences of a foreign, but most
elevated and beautiful, religious creed. About the year 60
of our era, the Emperor Ming Ti, (Bright or Illustrious
Monarch,) the second sovereign of the Posterior Han, caused
the books of the new Indian Gospel to be brought from the
neighbouring empire; an event which ushered in a fresh
epoch in the intellectual life of China, and opened the eyes
of the Chinese to a softer and a sweeter light than they had
ever gazed upon before. The Confucian, proud in his posses-
sion of matchless wisdom, no less than the Taoist, losing
himself in the nebulz of hocus-pocus and mysticism, heard,
for the first time, of Self-sacrifice in its sublimest form. They’
heard how the Grand Being, the Infinitely Meritorious, the
Perfection of Power, the Lord excelling All, moved with
compassion towards mankind enchained in the ocean of ever-
circling existence, abandoned the glories of the Tushita Hea-
vens, the Paradise of Pure Content, and was conceived in
the world of men. They listened to the story of his miracu-
lous birth, the brilliancy of his royal career, his voluntary
relinquishment of all that made life happy, his adoption of
monasticism, his mendicancy, his mortifications in the strug-
gle to vanquish sin, his fierce conflicts with the Tempter,
his universal love of others, his prolific alms, his thousand
merits, and his final victory; and as they pondered, a new
and purer ray appeared to dawn upon their souls. The
mighty sounds of angelic music, the showers of blooming
lotuses, the harmonious clanging of jewels, and the many
other marvels which, according to the Indian legend, occurred
to signalise the birth of Sakya Biddha, found an analogue
in the newly awakened moral and religious instincts of the
people. The story swept a chord hitherto untouched by the
cold precepts of Confucius, even by the more attractive
XxXxi

teachings of Lao Kin. The religious life of China was
revolutionised. Multitudes of care-worn, worldly men found
comfort in the prospect of eventual repose prepared for them
through the self-sacrificing merits of the World-honoured
One, in the jewelled realm of happiness, the immortal Nir-
vana: and many of them, eager for a foretaste of that rest,
embraced a monastic life, leaving the cares of family and
state behind them, and assuming the ascetic’s yellow robe,
the “ flag of victory of the saints.” The dread prospect of
ever-circling existence was then if not abolished, at least
very materially mitigated ; the weary soul could look forward
to the annihilation of passion, disappointment, desire and
sin, in its reabsorption into the Divine essence from whence
it originally came. For those who sought the True Way
and were guided by the Wheel of the Law, the genuine
teaching of their Divine forerunner, there remained a Para-
dise of absolute rest and peace; while for the disobedient,
the unholy, the impure, those who worked ill to their neigh-
bours and were destitute of that love which is the fulfilling
of the law, who neglected their social duties and their religi-
ous rites, there was no prospect but a weary succession of
never-ending existences, in all forms of life and all stages of
terrestrial and infernal habitation, from Mount Meru to the
Crystal Walls of the Chakkrawan. The promises which
Taoism had made and not kept, were fulfilled by the foreign
religion; and ever since the introduction of Buddhism into
China the former has become to a large extent merged and
mingled in the latter. To say that either system has gained
by the association would be erroneous; for the degeneracy
of Taoism has inspired a corresponding decadence in the
Indian creed, in its lower and more popular developments.
The two are inextricably confounded in the minds of the
XXxil

common people, who practise the rites of both religions
with perfect impartiality as occasion may require; only the
ethics of early Taoism, now practically lost to the populace
at large, are well supplemented by the loftier morals of the
Buddhistic code. Whether another foreign creed will ever
succeed in supplanting the existing systems of belief in China,
is a question which ages alone will solve. The prospect
appears to us, at present, but a doubtful one; for it is diffi-
cult to convince a cultured Chinaman that the Western faith
contains any beauties or any truths that are not to be found
in the creeds which have already served his countrymen for
centuries—we may almost say, for milleniums. It is charac-
teristic of Europeans to look forward—of Easterns to look
back; but while it is natural for us to think the former is the
better course in this our progressive nineteenth century exist-
ence, there are still stores of wisdom and knowledge to be
found in “the infinite azure of the past.”

F. H. B.

IuperiaL Japanese Leaation,
PEKine, June, 1880,
XXXII

NOTE.

A few words of special introduction to the works of Chuang
Tsze may not be out of place before proceeding further.
This brilliant writer—metaphysician, satirist, fabulist, and
paradoxist—was, by education, a Confucianist. His intellect
appears to have been of a peculiarly combative order, lead-
ing him to attack existing systems and accepted modes
of thought for the mere sake of contradiction. His style
is fine, but affectedly obscure; he uses characters in far-
fetched, illegitimate, and wayward senses, and many of his
jeux-de-mots are not only untranslateable, but baffle the
ingenuity of the most eminent native commentators. There
are not wanting scholars, indeed, who believe, or profess to
believe, that Chuang Tsze intended the whole of this Classic
as a sort of elaborate joke. Without going into this ques-
tion, however, we think that a brief summary of the principal
theories in it may pave the way to a clearer comprehension
of it by European readers, and that a few hints as to the
terminology we have adopted may not be unacceptable to
students of Chinese,
XXX1V

Chuang Tsze appears to have believed in a Controlling
Power, to which he ascribed a certain measure of Personality.
He regarded this Power as the Sustainer, if not the Author,
of life; for his ideas on the subject of Creation were, not
unnaturally, obscure. Some remarks upon this point will
be found below, which may throw a ray of light upon the
question.

We judge, by a solitary passage referred to in the Ex-
cursus, that he believed in the Transmigration of Souls.

He regarded the Origin of all things as One; and distinctly
affirmed that there was but one Existence, of which all forms
of life and matter were different phases or manifestations.

He defined Holiness as being the strict and jealous preser-
vation, in all its pristine purity and simplicity, of the original
nature of man; and taught that all artificial accomplish-
ments, both moral and intellectual, all worldly aims and
motives, all scheming, ambition, and desires, were repre-
hensible derangements and corruptions of this Heaven-
implanted nature. As a corollary to this, he held that the
road to the highest form of virtue lay in absolute inaction;
and this principle he applied to every department of personal,
political, and social life.

Among his incidental and less prominent teachings may
be mentioned, the usefulness inherent in the quality of use-
lessness itself; the absurdity of holding on, through thick and
thin, to antiquated principles and ancient modes of thought;
the necessity of adapting oneself to the times in which one
lives; and the exaggerated nature of the reverence paid to
books. Examples of all these theories, and many more, are
freely scattered through the present work.

We will now refer, briefly, to the renderings we have
adopted for a few of the leading formule herein employed.
XXXV

4. This character has been variously translated and ex-
plained by European scholars. Among the equivalents which
have been suggested for it, or which have suggested them-
selves to our own mind, may be quoted the Ultimate Ideal
Unity of the universe: the Law which governs mind and
matter: the reality behind appearances: the Way: Reason,
in the Hellenic sense of Aoyos: Wisdom, as an attribute of
the Creative Mind, or in the sense in which the Gnostics
used the word Zo@sa: the inherent Principle and motive
power in Creation: and, lastly, the Avrotoavro of the Pla-
tonic philosophy. There is some truth in all these views;
but they are definitions, not translations. The Supreme
Power indicated by the word 4 in this book—a Power
silent, all-pervasive, apparently inactive but really replete with
energy—we believe to be simply Nature, defined by Worcester
as the Soul or active Principle of the Universe; ,a power or
cause distinct from the effects we see around us. When, in the
following pages, the word is translated Way, it means the Way
of Nature—her processes, her methods, and her laws; when
translated Reason, it is the same as 3! —the power that
works in all created things,—producing, preserving, and life-
giving,—the intelligent principle of the world; when trans-
lated Doctrine, it refers to the True doctrine respecting the
laws and mysteries of Nature. Our readers may remember
that Lao Tsze speaks of a under the emblem of a Mother.
This suggests our own expression “ Dame Nature.” The
principle of speculative Taoism may be summed up in three
words—* Conformity with Nature ;” and it was the striving
after this great object that Chuang Tsze exalts, in the Holy
Men of old, as Wisdom of the highest type.

iE Fi. There has also been much difference of opinion
with respect to the true rendering of this formula. The Rev.
XXXVL

8. Beal reads the second character in the wrong tone, and
makes it mean “unselfishness.” Another sinologue, of far
greater eminence, calls it “spontaneity.” We differ from
both, and believe it means exactly what it indicates at first
sight—znaction.! When applied to Government, it should
be translated non-interference. Leave the people alone, is
the wise maxim of Taoism; don’t harass them with perpetual
meddling, and vexatious efforts at protection. Let things
take their course and find their level; let the people develope
their resources in a natural and proper way. Charles
Kingsley and Herbert Spencer are here anticipated by a
couple of thousand years. We may add that the true origi-
nal of Mr. Beal’s “unselfishness” is to be found in the
phrase i C,—self-emptiness, or self-renunciation.

PL AL. The best, or most convenient, rendering of this
formula is certainly create. But the idea implied is not
creation out of nothing. It refers, rather, to that particular
turn in the endless and universal revolution of all things
which results in the production of some special shape. The
thing itself existed long before, but in another form; what
we call birth, is nothing more than the sudden appearance of
a given entity in a new guise—the consequence of that ever-
rolling, never-ceasing process of transmutation by which
Dame Nature works. We have here the enunciation of a
great chemical truth. Compare the kindred phrase AY, ZB.

TEL. This is defined (see The Old Fisherman) as being
“the subtlest part of the unsullied spiritual nature of man ”—
HF Sh ral ZB. It refers to his original state of purity,
unalloyed by external influences. Ambition, education, ac-
complishments, scheming, and lust, all deface or subvert the

 

1, We may mention, also, the excellent rendering “non-exertion,”
adopted by Mr, Watters of H.B.M. Consular Service, See his Zao Tzii,
XXXVI

natural or Heaven-implanted i. It is the man’s reality ;
only when this is preserved intact, can his outward actions
be entirely genuine and true. The word is here sometimes
interchanged with (PE and ee: See next paragraph, and

the annotation on the subject in The Old Fisherman, above
referred to.

a. This character is not very frequently used in its
primary signification, except in conjunction with Hh. Its
esoteric meaning is By HR or fit ay ; and it is often ren-
dered nature, in the sense described in the following para-
graph.

ia Ke Divine men; those whose original nature has
never been defiled, or who have reverted to that pristine
condition of unpollutedness and perfect purity with which
they were endowed by Heaven. This state is called divinity,
The difference between the human and the heavenly natures
—the artificial or engrafted nature, and the natural nature—

is indicated in the expression, AN al es and Bs < Te:

For a ae A amplification of this theory see Huai-nan
Tsze, pea Ae N fa, chap. I., from the words BZ aA K th.
The passage is too long to quote.

48. In ethics, Virtue—Apern; in physics, Energy—
Avvauics. 34 i is the qa of which (ia is the Fi.

Those who follow us through the ensuing pages will not
fail to remark the striking points of contact which exist
between the teachings of the Taoist school and those of the
Greek philosophers. We will recapitulate a few in conclu-
sion. Like Pythagoras, the Taoist believes that everything
comes from One originally ; like Parmenides, that only One
exists—all things being but modifications or appearances of
the same entity. Like Zeno, he cultivates indifference to
the pains and pleasures of the world; he exhorts men to live
XXXVIil

in harmony with Nature; he affirms that concord between
the human will and the Universal Reason constitutes the
highest form of virtue. Like Plotinus, the sublime and
the obscure, he teaches contempt for the allurements of the
world; he holds the doctrine of a Trinity, of which the’
second proceeds from the first, and the third from the
other two like him, too, he practises the mysterious “E K
Kung-fu—the process of passing into ecstasy by sitting in a
peculiar posture, and inhaling and exhaling the breath in a
definite and unusual manner. Nor are the theories common
to all sectaries in China without an analogue in Greece.
Anaxemines held no less firmly than Chu Fu-tsze that Air
(SA) is the first principle of Nature; Anaxagoras believed
in the primordial division of chaos, when the light particles
floated up and formed the sky, and the heavy matter sank
and formed the earth; and Xenophanes taught, as clearly
as the author of the Yih King, that God or Lif is a
Sphere.
THE DIVINE CLASSIC OF NAN-HUA.
CHAP. I.

WANDERINGS AT EASE.

 

In the Northern Sea there was a fish, whose name was
kw’én. It is not known how many thousand J this fish was
in length. It was afterwards transformed into a bird called
péng, the size of whose back is also uncertain by some thou-
sands of Ii. Suddenly it would dart upwards with rapid
flight, its wings overspreading the sky like clouds. When
the waters were agitated [in the sixth moon] the bird moved
its abode to the Southern Sea, the Pool of Heaven. In the
book called 7's’i Hieh, which treats of strange and marvel-
lous things, it is said that when the p’éng flew south, it
first rushed over three thousand Ji of water and then mounted
to the height of ninety thousand ii, riding upon the wind
that blows in the sixth moon. The wild horses, ze. the
clouds and dust of Heaven, were driven along by the
zephyrs. The colour of the sky was blue; yet is that the
real colour of the sky, or only the appearance produced by
infinite, illimitable depths? For to the bird, as it looked
downwards, the view was just the same as itis to us when
we look upwards.

Large ships cannot sail over water that is not deep. If
a drop of water be put into the socket of a door, a grain of
2 The Divine Classic of Nan-Hua.

mustard-seed will float in it like a boat; but if a cup be
placed over it, it cannot move, because the water is shallow.
* [In like manner] if the consistency of wind is not dense, it
has not strength to support the wings of a bird; so it is clear
[from the above] that there exists wind for exactly ninety
thousand 2i above the earth. Henceforward there will be no
obstacle, the wind being sufficiently strong, to the p’éng flying
to the Southern seas, bearing the blue heavens upon its back.

Two little mountain-birds ridiculed it, saying, “ We,
spreading our wings and flying, are unable to reach the elm-
tree, but fall to the ground midway; why does this great
bird fly ninety thousand i to the South?”

He who travels as far as Tu-ts’an only requires three meals
of rice for his belly to become as full as a fruit that is ripe
to bursting. He who travels a hundred di must prepare rice
for an entire day; he who has to go a thousand, must make
provision for three months. What do these two small birds
know about the matter? Those who know but little cannot
extend their thoughts to those whose knowledge is great.
The young cannot be compared with the old. And how can
one be convinced that this is so? The mushroom of early
morning knows nothing of the month, from the first day to
the last; the cicada knows nothing of spring and autumn,
for its life-time is too short. South of the state of Ts’u there
is a sea-tortoise. Five hundred years of life are to it a
spring-time, and five hundred more an autumn. Jn the days
of yore there was an ancient tree called the Great Ch’un, to
which eight thousand years were as a spring, and eight
thousand more as an autumn. Yet P’éng Tsu, [who only
lived eight hundred years in all,] acquired fame on account
of his great age, other men all envying him; is not this to
be deplored ?
Wanderings at Ease. 3

Note.—P’éng Tsu was a mythical being, who is reputed
to have attained a fabulous longevity, According to one
legend he owed his title to the Emperor Yao, to whom he
presented a bowl of pheasant broth. The designation means

Patriarch of P’éng, and is attributed to the fief of Cz HR

bestowed upon him by this sovereign. He is said to have

disappeared into the West, and is regarded by some as one of

re imigaraeions of Lao Tsze, See Mayers’s Manual, P’éng
su, 561,

It was this, about which T'ang (first of the Shang Em-
perors) questioned Chi. In the North, where there are
neither trees nor grass, there is a dark sea, called the Pool
of Heaven, in which lives a fish. This fish is several thousand
i in breadth, but no one knows how long it is. Its name is
kw’én. There is also a bird named p’éng, whose back is as
broad as the T’ai Shan (Great Mountain.) As it descends
from heaven, its drooping wings resemble clouds; as it mounts
on high, the wind rushes violently upward in spiral gusts
like the horns of a goat. When it reaches the height of
ninety thousand Ji, there are no more clouds. It bears the
azure sky upon its broad shoulder-blades as it flies south,

and seeks the Southern Sea.

Nore :—For a notice of this animal see Mayers as above,
Péng Niao, 560, The rapidity of the bird’s flight is made to
symbolise rapid advancement in study.

Another little bird then laughed at it: ‘“ Whither is it
bound?” it said; “if I fly up with a spring I no sooner reach
a few pa-chih [a measure of eight feet] than back I fall
again; soI just content myself with sporting among the
luxuriant herbage, where I can fly about as much as I like.
Whither, then, flies the p’éng?”

Such is the difference between small and great. Thus, a
man of moderate ability may perform the functions of some
one office under government, or may conduct the insignifi-
cant affairs of a village, or may be useful to some one ruler,
4 The Divine Classic of Nan-Hua.

or be confided in by the people of one state; and such aman
looks upon himself in very much the same light as this little
bird. Sung Yung-tsze laughs at him sneeringly; some
people praise and yet do not exhort him; while others make
much of his faults yet fail to impede him in his wrongdoing.
It is only necessary to appreciate the exact difference be-
tween the heart, or inner consciousness, and the outward,
visible world—to distinguish between the border-lines of
honour and disgrace; the affairs of the world are not worth
unremitting efforts.

But although this is so, the virtuous resolution may yet
not be firmly fixed. Now Leih Tsze was able to float along
upon the wind, sublimely indifferent to cold, heat, and every-
thing else connected with the world, and to be absent for
fifteen days. Such men do not greatly exert themselves
even in their search for bliss.

NoTEe,— Rx Be & aR ,. I believe this phrase has been
understood as meaning “ without number, innumerable,” or
limitless,” as applied to the amount, si, of bliss, The dupli-

cated , however, here pronounced so, has the meaning of
mental disturbance or anxiety,

But though this sage did not walk upon the earth, he was
still dependent upon the wind. ‘There is another, who,
riding over the subtle ether of Heaven and Earth, and
enthroned upon the Six Influences of the Universe

Nore.—The Yin and Yang, Wind and Rain, Splendour
and Obscurity.

moves through the regions of Infinitude, beyond the Ulti-
mate Extreme.

NoTrt.— $e fi The condition of non-existence which

never had a commencement, from which Ik a T’ai-chi, the
Ultimate Extreme, or germ of creation, is said to have been
produced,

On what does he depend?
Wanderings at Ease. 5

Thus the Perfect Man has no identity [he sacrifices the
self: the Spiritual Man is indifferent to the praise of merit:
the Sage cares not for fame.

The Emperor Yao offered to yield the empire to Hsti Yu.
“When the Sun and Moon are shining,” said he, “and you
do not extinguish the light of a torch, does not its brilliancy
become dull? When seasonable rain has fallen and you still
sprinkle water on the ground, is not your labour lost? If
you, honoured Sir, will take the reins of government, the
world will be at peace. I sit here, useless as a corpse, cons-
cious of my deficiencies, and beg to yield the empire to you.”

Hsii Yu replied: “During your régime the empire has been
at peace; were I to take your place, should I acquire fame?
Fame is but the guest of inner merit; shall I be content
with that [7.e. empty fame without the reality,—mere nomi-
nal repute]? The tstao bird dwells in the thickest forest,
yet only appropriates a single twig to itself; the field-rat in
drinking from a river only imbibes water enough to fill its
stomach. Return, Sir, and let the matter rest; for I will
have nothing to do with worldly business. If a cook fails
to mind the affairs of his kitchen, the men who look after
the temple-sacrifices cannot go and do it for him.”

Kien Wu addressed Lien Shu, saying: “I have heard the
words of Tsieh Yii,j—words whose greatness cannot be sur-
passed, and which, once gone, never return again. Hearing
them I was struck with fear; for they are infinite as the
Milky Way, far reaching and beyond the ordinary concep-
tions of mankind.”

“What were his utterances like?” enquired Lien Shu.
To which Kien Wn rejoined : “ On the Miao-ku-shé Moun-
tain there lives a divine person whose body is as white as
snow and as cold as ice. His appearance is like that ofa
6 The Divine Classic of Nan-Hua.

virgin; he abstains from eating the five sorts of grain, living
entirely upon inhalations of the wind, and drinking the morn-
ing dew. He rides upon the clouds, and drives the. flying
dragon, disporting himself beyond the Four Seas. Concen-
trating [the powers of | his mind he preserves all things from
pestilence and disease, and brings the year’s harvests to per-
fection. I therefore have my doubts that this is so much
wild, incoherent talk, and cannot believe in its truth.”

“ Precisely !” replied Lien Shu. “ The blind cannot enjoy
variegated colours; the deaf cannot hear the music of bells
and drums. Not only are men thus corporeally blind and
deaf, but there are those whose understandings are blind and
deaf as well. How could you understand such words as his?
The virtue of that personage will cause the disruption of all
things, and so reduce the world to a state of quiescence.
What more will there then be for Heaven to trouble about,
with reference to the world’s affairs? Nothing injures this
being. If floods of water were to ascend to Heaven, they
would not drown him; if the heat were so great as to liquefy
gold and stones, and burn up the ground and the mountains,
he would feel nothing of it. From the dust and rice-husks
of his own virtue he is able to coin the two Emperors Yao
and Shun;

Note.—To coin, t’ao-chu, Literally, to obtain, from boil-
ing metal by the process of smelting.

why, then, should he busy himself with other matters ?”

A native of the state of Sung carried some sacrificial caps
to the state of Wei for sale. But the men of Wei wore their
hair short and tattooed their bodies; so there was no use for
the caps. The Emperor Yao kept the people of the world in
order, so that within the Four Seas all the affairs of Govern-
ment were tranquil. But if he had gone to see the above-
mentioned Four Sages on the Miao-ku-shé Mountain, their
Wanderings at Euse. 7

deep and transcendant virtue would have caused him utterly
to discard his own capacities for government.

Huei Tsze, Minister of the state of Liang, said one day
to Chuang Tsze, “The Prince of Wei gave me the seed of a
large calabash. I sowed it in the ground, and it grew up
into a tree that bore five piculs of seed. I emptied one of
the calabashes of its seed and filled it with water; it was
very tough and durable, and [so heavy that] one man could
not lift it by himself. I therefore cut it in half, thereby
making two drinking-cups. But even they were too large
for any practical purposes; big useless things, were they
not? Seeing that they were no good to any one, I therefore
broke them.”

“‘ Honoured Sir,” replied Chuang Tsze, “‘ you are evidently
unskilled in the use of great things. A native of the state
of Sung was once very clever at preparing salve for chapped
hands. From generation to generation his family had been
silk-washers, exposing the silk to dry [after having been
cleaned.] A certain traveller wanted to purchase the pre-
scription [of the salve] from this man, and offered him a
hundred pieces of silver for it; whereupon the entire family
assembled and held a consultation. From generation to
generation, they said, we have followed this washing trade,
and have only succeeded in earning a very small amount of
money. Now that we are able to secure a hundred pieces of
silver in a single day by selling this recipe, by all means let us
conclude the bargain! So the traveller obtained it, and went
and informed the Prince of Wu. Some time afterwards,
trouble arose between the state of Wu and the state of Wei;
and the Prince of Wu appointed the traveller to a general-
ship. A naval engagement took place with the men of Wei
during the winter, in which the latter sustained a severe
8 The Divine Classic of Nan-Hua.

defeat; whereupon a strip of territory was taken possession |
of and presented to the general. The salve had the same
effect under both circumstances—that of preserving the hands
from cold; but in one case territory was: acquired by its use,
while in the other [the owners] accomplished nothing but
the washing of raw silk. This is because the two parties

turned it to different account.

Note.—The key to this parable is to be found in the fact
that the men of Wei were disabled by chapped hands, whereas
their opponents had the invaluable ointment procured by the
general and were consequently in good condition to fight,

Now you, Sir, have got a five-picul calabash; why do you
not consider the advisability of turning it into a wine-butt,
or putting it afloat on lakes and rivers? You are greatly
distressed because it is too large to be used; I am afraid
your understanding is slightly obscured.”

Huei Tsze replied, “I have a large tree, which people tell

me is a ch’u tree;

NotEe,—The wood of this tree is almost worthless, being
of a viscous nature and full of knots, The leaves, too, have
an offensive smell.

its fibre is coarse, so that the wood cannot be measured out
into planks with a string; its small branches are crooked
and do not follow any design; growing by the roadside, no
carpenter bestows a glance upon it. Now big as are yonr
words, they are useless, too; nobody submits to be guided
by them.

“Sir,” replied Chuang Tsze, “have you never seen a wild
cat prowling with crouched body in search of prey, leaping
hither and thither, fearing neither height nor depth until it
is suddenly caught in a trap, or entangled inanet? There is
a species of wild cow, as large as the clouds which hang
down from heaven; this may surely be reckoned great, and
yet it is unable to catch mice. Just now, Sir, you said you
Wanderings at Ease. 9

had a large tree, the worthlessness of which you much
deplored; why do you not plant it in an empty space, some
wide expanse of wilderness, where you can wander leisurely
up and down beside it, or rest idly at its foot? There, neither
saw nor axe nor anything in the world can shorten its exist-
ence; so that, being of no use to anybody, it will be exempt
from harm.”

Nore.—Chuang Tsze here commences to teach the useful-
ness inherent in apparently useless things ; a favourite doc-
trine of his, which is more fully inculeated further on,
10 Essay on the Uniformity

CHAPTER II.

Essay on THE Unirormity or Ati THinas.

Tsze Chi, of the Southern Desert, sat one day leaning
against a table. Looking up to heaven he heaved a pro-
found sigh and appeared as though his soul and body had
parted company. His disciple Yeh-ch’én Tsze Yu, who
stood in front of him, exclaimed, “ What is this? Can a
man’s body become like rotten wood and his heart like dead
ashes? Is the man now reclining on the table the same as
he who was reclining on the table previously ?”

Tsze Chi replied: “Your question is a very apt one. You
know that just now I lost myself. You have heard the
sounds of men, but have not yet heard the sounds of earth;
or, having heard the sounds of earth, you have not yet heard
the sounds of heaven.”

“ May I ask, if you please,” said Tsze Yu, ‘“ what reason
you have for saying this?”

Tsze Chi replied : The breathing of the immaterial energy
in heaven and earth [nature] is called the wind. When
there is no wind, all is peace; when the wind rises, it comes
rushing out of the myriad apertures with an angry roar.
Have you never heard it whistling through the winding
heights of a mountain forest? In great trees which can be
Of All Things. 11

spanned only by a hundred men, there are crevices some of
which are like nostrils, some like mouths, and some like ears;
others resemble hollow rafters, others are circular, while
others are like cups. Others, again, are deep as pools, while
some are more like ditches. The sound of the wind is like
the seething rush of water, or the hiss of an arrow as it flies
through the air; the violent forcing-out and drawing-in of
the breath; shouts shrill and deep; tones low and muffled ;
the woans of agony—now loud and piping, now falling and
monotonous. Gentle zephyrs produce modulated harmonies;
but the harmonies of the whirlwind are mighty. Violent
winds rush past and produce no sound in any orifices. Have
you never seen a tree [exposed to the wind] bending and
quivering thus ?” 3

Tsze Yu replied: “The sounds of earth, then, are those
which proceed from all the cavities [of Nature.] The sounds
of the human body may be compared to those of a bamboo
flute. May"I ask what are the sounds of heaven?”

Tsze Chi rejoined: “ [The wind] blowing upon various
things produces various sounds; it is the wind which causes
them. Every orifice thus emits a sound peculiar to itself.
From whom is it that the sounds of anger come?”

Great knowledge may be spread far and wide; small know-
ledge is limited. Great utterances are resplendent; small
talk is mere loquaciousness. During sleep, the soul is shut
up and still; in a state of wakefulness the corporeal form is

restored to motion. Mixing one’s self up with matters leads
to plotting and scheming: every day the thoughts are directed
to wrangling and competition. There are some men who are
forbearing, others who are dangerous; others again are close
and secret. Those who are given to slight apprehensiveness
suffer from embarrassment; those who are much afraid be-
12 The Divine Classic of Nan-Hua.

come demoralised. He who speaks with the decisiveness of
a well-arranged machine pronounces definitely upon the merits
or demerits of a case. He who is as reticent as though he
had taken an oath of secrecy, maintains his own convictions
at the expense of others. He who destroys himself, resembles
autumn and winter [the periods of decadence and death, |
fading away day by day. He who is sunk [in sensual plea-
sures, ] having already set out upon the downward road, can
only be reclaimed with difficulty. He who acts furtively is

like one who locks up from sight;

Nore.—That is, he locks up his bad deeds in his heart,
presenting a fair front to-the world.

and may be called both old and deep.

% NotTE,—Experienced or hardened in hypocrisy.

His heart is all but dead, and past recovery to life. The
twelve temperaments of men are the amiable, the quarrel-
some, the melancholy, the joyous, the apprehensive, the
despondent, the fickle, the cowardly, the dilettante, the
luxurious, the headstrong, and the foppish. Music proceeds
from what is empty; warm moisture produces the mushroom..

Notr.— Sounds proceed from the man; opportunity or
favourable conditions promote the play of the passions,

Hitherto, day and night have succeeded one another regu-
larly;. but it is not known who first gave them birth. Let
us then rest in peace! Morning and evening follow the same
course, and owe their origin to the sequence of day and night.

If there are no others (beside myself,) then I do not exist;
if Ido not exist, then I have no need of anything. This
approaches nearly to an understanding of [the productive
powers of] Nature.

NOTE,— IE R. Upon this the commentator Wang

Ki-yih remarks, by way of amplification, jer 1 BE oF
“The operations of Heaven are never absent from the human
body.” The idea is that of the body as a microcosm,
Essay on the Uniformity of All Things. 13

It is not known, however, who, as primum mobile, first en-
dowed me with this property. It is almost as though there
were really a Supreme Being; but the First Cause of all
things is far beyond our reach,

Nore,—“ The first principle, the dynamic force, the vivi-
fying power, the efficient causes of those successions which
we term natural laws, elude the utmost efforts of our
research,” —Lechy's History of Rationalism,

That there is One from whom I derive the power of motion
T already believe; but I have never seen his form. He has
feelings

NoTE.—- 6 TF. Interpreted by the Commentator as #2
i, the reasonable soul, the Creative Mind, Cf, Chu Fu-tsze,
Hsing-li, chap. XLVII.

but he has no shape.

The hundred members, the nine openings and the six vis-
cera [#.e. the component parts of the human body] are all
kept together. Which of these parts do I love best? Do
you [addressing himself] love them all collectively, or single
out one, and love that? If you love them all alike, then you
are their slave [7.¢., in bondage to your whole body; ] and it is
not possible for slaves to control or rule themselves, nor can
a master and his servant change places alternately at will.
Verily there is One, who, Supreme over all things, holds all
this together !

If one seeks for it, he may receive this spirit or he may not.
If he does, there is no advantage to his original nature; and

' if he does not, there is no loss. The communication of this
spirit produces a corporeal semblance. Prior to dissolution
itis necessary to wait until [the spirit thus imparted] is
exhausted or drawn off. Things are either antagonistic to
each other, or harmonious, progressing perpetually until”
coming to an end, like the furious galloping of a horse ;

Novre,—Flashing past like a ray of sunlight—Comm,
14 The Divine Classic of Nan-Hua.

none can arrest their flight; is there no bitter pain in this?
The whole of life is a round of incessant solicitude. Its

duties are never finished. All is weariness,

NoTE — Tt neth, This character does not appear in any
of the standard dictionaries.

anxiety, and fatigue; and there is no knowing where it may
all terminate. Alas! is not this enough to make one weep?

Men often say, ‘‘ What advantage is there in not dying ?””.
When their bodies are thus transformed [by death] their
intellectual powers share the same fate; is not this a cause
for the most bitter lamentations? Oh that men, while they
are yet alive, should be thus stupidly ignorant! Not only
am I thus ignorant myself; are there, in fact any men what-
ever who are not so?

I conform to the teachings of Him who has the guiding of
my heart. Who, indeed, is there without such a guide?
Why should one understand all about the changes and
revolutions of nature? All is clear to the heart which is
thus taught; and even the simple and ignorant are not left
without instruction.

The heart that is not fully educated is unsettled—is at
war with itself, To-day it reverts to the principles it had
formerly embraced and then left.

Norz.—& Hi ji Ws. Literally: To-day it arrives at
the State of Yueh. A proverbial expression in vogue in the
time of the Chou dynasty,

The things which are not, are to it as though they were;
those which are, as though they were not. The Divine Yii
himself could not fathom [such a heart;] what resource,
then, have I?

Human speech is not the same as the breath of Heaven
(wind.) The act of speaking produces a certain utterance ;
but in this utterance there is nothing positive, Is such
Essay on the Uniformity of All Things. 15

speech assuredly uttered, or is it not? The utterances of a
speaker are not like those of a chicken newly liberated from
its shell. Is there no difference between the sounds of each?

What is there hidden or secret in nature? or what discus-
sion can there be about its truth or falsehood? Is there
anything secret in speech, that there should be any doubt
whether itis true or false? There is no place where this
Nature does not penetrate: no place where speech may not
be uttered. Nature is only hidden from men of mean eapaci-
ties; speech is concealed only in vainglorious boasting. For
this cause the Mihist and Confucian philosophies are at
variance, each denying the truth of the other and upholding
its own. What the one affirms the other denies; what the
one denies the other affirms; and thus their doctrines become
manifested. :

There is nothing in the entire Universe which is not both
objective and subjective. From an objective point of view it
is impossible to see clearly; it is only subjectively that know-
ledge can be grasped. This is because objective existence is
derived from the subjective, and conversely the subjective from
the objective; wherefore the mutual reproduction of both is
inexhaustible, although death alternates with life and life with
death. The possible brings forth the impossible, and the
impossible the possible. Right and wrong are mutually the
cause of one another. Therefore the wise man holds himself
aloof from either, being himself as clear [of all causation] as
Heaven above. Knowing this, there is no confusion to him
between good and evil.

But the objective is still identical with the subjective ;
and the subjective with the objective.

Norr.—“ I am subjective to myself; another man is ob-
jective to me, From the other man’s point of view, I am
objective to him and he is subjective to himself.”—ComM,
16 The Divine Classic of Nan-Hua.

In the subjective there is conflict of opinion; and in the
objective also. Is there assuredly this objective and subjec-
tive, or is there not? When two persons [obj. and subj.]
have not assumed relativity to each other by separation, they
may be said still to occupy a central position (not inclining

to either side.) *

Norst.—As, for instance, the Yin and the Yang, before
their distinguishment by the division of the T’ai-ch’i,

The hinge or axis of Truth lies in the centre of the endless
wheel of the Universe; permeating it with its influence,
which is infinite. The Existent (it. that which is, or Truth)
is infinite; the Non-existent (that which is not, or Error)
is also infinite; and thus the doctrine is made clear.

For instance :—take the case of an extra finger, growing
out of one of the proper fingers; compared with the proper
fingers, it is not a finger itself. Compared with other things
that can bend, now straight now crooked, the fingers them-
selves are not [pre-eminently ] fingers.

NoTE.—The above is explained as meaning,—One finger
is like another; why multiply differences?—More light is
thrown upon the illustration further on. 7

Or take horses: a white horse, it may be said, is not a horse.
But it is clearer if one says that other animals are not horses.
Heaven and Earth are, as it were, a finger;

NotE,—That is, are the subject of transverse operations,
such as the rising and setting of the celestial bodies, the
planting and sprouting of seed, and so on,

and the entire Universe a horse. The possible and the im-
possible are both known as such. The act of walking along
produces a road; everything in the world becomes what it
is called. And why is it called what itis? Because it is
what itis, And why isit said not to be? Because it is
not; therefore it is said not to be. The entire Universe is
possessed of an original Absolute Existence; (or, of an
Essay on the Uniformity of All Things. 17

Absolute Existence from the beginning). It is also possessed
of an original Inherent Potentiality. There is nothing with-
out absolute existence; there is nothing without inherent
potentiality. This being so, a horizontal beam and a per-
pendicular post, an ugly woman and a paragon of loveliness,

Norz,— Py ik Si Shih, a famous beauty in the state of
Yueh, who became the favourite concubine, and subsequently
the ruin, of Fu Ch’a, Prince of Wu,

the exaggerating and the crafty, the untrustworthy and the
odd, are all the same, from the standpoint of Reason. The
division of the immaterial energy of Nature [or, the disruption
of the vital germ of matter] produced the visible universe ;
and after the completion of this, there was destruction.
Before the completion of all things there was no destruction ;
here again there is the same reason for both. Only the
wise man is able to understand thoroughly how all this is.

Nots.— Evolution and dissolution alternate with each
other ceaselessly,

This being so, that which is not required for use has still
an inherent power of usefulness in it. The property of use-
fulness is of itself of use. The usefulness of things which
are not used is thus perfectly perspicuous. And what is
perspicuity ? The acquirement of Truth—which comes sud-
denly; and then everything is clear. This is the reason
[why everything is One.]

Truth being One, it is still not known in how or in what
way it is so; this indeed is to understand the very springs of
truth. Even if the spirit of man

Nore.—Jiif BA. Sometimes rendered “the gods,” to whom
all is clear, :

wearies itself out in trying to conprehend this principle of
reason [or argument] it still fails to grasp the Unity; and
this is called the “Morning Three.” And what is this
Morning Three?

x
18 The Divine Classic of Nan-Hua.

There was once a monkey-keeper, who, in distributing
acorns to the monkeys, said, “In the morning I will deal
out three, and in the evening four.” Whereupon all the
monkeys were very angry. The monkey-keeper then said,
‘Well then, I will give you four in the morning, and three
at night;” at which the monkeys very much rejoiced. The
number of acorns was the same; the exercise of anger and
of pleasure was called forth in both cases by the same thing.
Therefore to the wise man all differences are equal, and the
equilibrium undisturbed; and I therefore yield obedience to

the order of the Universe.

Note.—Let myself swim with the stream, do not rebel
against the laws which govern everything, myself included.

The men of ancient times had arrived at the highest per-
fection of knowledge. But how can it be known what is the
extreme of knowledge? There are those who speak of a
time when Nothing existed—an infinite and limitless blank,
where no increase was possible. Afterwards, there was

Creation :—
Norse, —This phrase seems the best equivalent for the

original, which runs thus —t R YJ B 4 vi) R. One

of the Commentators renders it simply 4E Te Hii “the T’ai
ch’i was produced,”—that which existed previous to the divi-
sion of Heaven and Earth, the chaos, the primordium, the
germ of the Universe, the grand vacuum,

but as yet there was no division.

Notz.—The division of Heaven and Earth, and of the
Yin and Yang. Similarly the principle of relativity had not
been established ; the sexual had not been developed.

Subsequently, however, the division took place ; though even
then there was no strife [7.e., conflicting elements, reciprocal
forces] The antagonism between good and evil being sub-
sequently declared the Original Principle of Nature.

Nore.—3a- “Here used in the sense of the Undivided
Existence, the undistinguished mass, the primordial Unity,
Essay on the Uniformity of All Things. 19

was broken. The Original Principle of Nature being thus
broken, the principle of opposing interests was developed.
Norr.— 8, commonly translated Love, Here, selfishness,
conflicting passions, WH, D> according to the Commentary,
Now, was there really completion and destruction, or was
there not? If there was completion and destruction, it is
similar to Chao-shih playing upon an instrument of music;

Nore.—Producing a tune compared with which all other
tunes were inferior.—CommM,

had he not played, how could there have been either?

There were three men, of whom Chao Wén played upon a
musical instrument; Sze K’uan, who was blind, walked about
leaning on a staff; and Huei Tsze propped himself against a
tree. As these three men were wise, and of great repu-
tation they embodied their doctrines in books, during the
latter years of their lives; for considering that the ac-
complishments they loved were different from those of
others, they desired to spread the knowledge of them abroad.
But these accomplishments were such as the common herd
could not understand; wherefore the purity and sublimity
of them were hidden from the people at large. Their
descendants attempted to embellish the simplicity of their
doctrines and trace them to first principles; but they spent
their entire lives in the pursuit without bringing about
its accomplishment. Now if these three men, Chao Wén,
Sze K’uan, and Huei Tsze, were able to bring their ideas to
a successful issue, I am also able to do so; if they may be
said to have been unable, then have I, in common with every-
thing else, never been completed myself! Therefore does
the Wise Man yearn so earnestly after what is clear in the

obscure.
NorE,—The true secret of all mysteries,
20 The Divine Classic of Nan-Hua.

Similarly, there is the principle of usefulness inherent in what
is useless;—that is the light in the darkness. Moreover,
there are those who affirm that I do not know whether the
subjective is necessarily of the same nature as positive

existence;

Nore.— Whether there is no conflict between the two
opposing elements in my individuality.—Com™.

or whether it is not so. Identity or non-identity with me
does not affect the individuality of existence; for how do I

differ from anybody else?

Norere.—The translation of this last sentence is free, but
seems to convey the best sense of the author’s meaning.

Although this be so, give me leave to explain the above
words. There was a time when all things had a beginning.
The time when there was yet no beginning had a beginning
itself. There was a beginning to the time when the time
which had no beginning had not begun. There is existence,
and there is non-existence, In the time which had no begin-
ning, then Nothing existed (or, there was a vacuum.) When
there was as yet no beginning of the time which had no be-
ginning, then there also existed Nothing. Suddenly, there
was Nothing; but it cannot be known, respecting existence
and non-existence, what was certainly existing and what was

not.

Norre.— Those who can may find relief in believing in
absolutely void space and absolutely unoccupied time before
some very remote but not infinitely remote epoch, which may
in such belief be called the beginning of all things; but the
void time before that beginning can have had no beginning,
unless it were preceded by time not unoccupied by events,
which is inconsistent with the supposition. We find no abso-
lute beginning if we look backwards.”—PRocTOR.

Now, I have found utterance; but I cannot know that what
I speak is spoken or not. In the whole world there is
nothing great in comparison with the tip of an autumn hair;
even the Great Mountain itself is small.
Essay on the Uniformity of All Things. 21

NotEe.—The idea, contained in this very obscure passage
seems to be as follows, ‘Though the words I utter be in-

significant as a hair, yet in comparison with the Kk Wy in

Shantung they are (Kk) great; all-extending, all-pervading.”
A Commentator adds: “If they be like a hair (4¢., minute)
the hair will yet defy all attempts to split it: if they be
great, the earth itself cannot support them; therefore the

ik i, which the earth does support, must be small by
comparison.” rt ray of light is thrown upon it by a

passage in the HF JB o or Doctrine of the Mean, which runs

eae —KE FAK, RPREMBs Hb, KTP.

»—“ If the superior man were to speak of the

greatness Tot his 34 see context] the world would be found
unable to contain it; and were he to speak of its minuteness
nothing under Heaven would be found able to split it.” The
coincidence between these two passages, penned by writers of
diametrically opposite schools, appears strange enough until
we remember that in his youth Chuang Tsze was under the
instructions of a Confucian teacher,

Thus, the child who dies during its tender years is equal to
the man of venerable age; while P’éng Tsu may be said to
have died prematurely.

Nore.—A Commentator adds the explanation, “ The spirit
in both cases is still unimpaired.”

Heaven, Earth, and Men were all produced simultaneously ;
Norr,—" By or from Zao.” COMM.

all things in the world are one with myself (z.¢., all spring
from the same source.) Well, then, if all things are one,
what more is there to be said? Having declared the unity
of all things, how can it be affirmed that it has not been
declared? But this One, added to Speech, becomes Two;
and Two, added to One

Note.—Explained by the Commentators as referring to
Tao, the first Unity of all.

make Three. Proceeding from this Three, it is impossible
even for those most skilful in arithmetical science to arrive
at the end of the series; how, then, can the unlettered hope

to understand it ?
22 The Divine Classic of Nan-Hua.

Nory,—The flowing-forth of Creative energy and the
forms of life thug developed and differentiated are past all
calculation,

Thus from Non-ens or Vacnity, we arrive at positive exist-
ence;
Note.—The Zs of Plato.

from positive existence we arrive at the Threefold (power) ;
and from this point we progress indefinitely from one form
of existence to another. When no further progress can be
made, then we revert to what has been before. The Divine
Reason had always been illimitable. Speech had always
been all-powerful. Afterwards they became subject to limi-
tations or divisions. I will now, if you please, explain
exactly what I mean by these divisions.

[These divisions existing, ] there appeared Right and Left,
the Five Relationships, Rectitude [as opposed to corruptibi-
lity or love of gain, ] distinctions [between right and wrong, ]
discriminations, contests and quarrels. These may be called
the Eight Dispositions. The Holy Man enquires about
what may be beyond the Six Points of Heaven [viz., N., §.,
E., W., the zenith and the nadir,] but does not discuss or
deliberate upon it. Everything that lies within the bound-
ary, however, he discusses, though he does not suffer himself
to form theories upon the subject. In the Ch’un Tsiu, which
pronounces upon all worldly matters, the Holy Man [Confu-
cius] discussed the virtues and shortcomings of the ancient
kings; but he did not search out reasons [or criticise.] Thus
he made distinctions; but he stopped short at distinguishing
between mere appearances. So also, he reasoned; but he
did not reason about merely apparent discrepancies. And
why was this? Because while the Holy Man hides these
things in his heart, common people will go and boastfully
chatter about them all abroad among themselves. This they
Essay on the Uniformity of All Things. 23.

do because they do not understand anything at all about
them.

The True Doctrine has no distinctive titles. The Great
Argument admits of no dispute, Inordinate benevolence—
which goes beyond the necessities of its object—is not bene-
volence. [Or, true benevolence excludes all partiality. ]
Perfect purity is never deficient (in the small points that
make up the sum of perfection.) True courage is incapable
of inflicting injury.

Notz,— These five aphorisms belong to the ort BS of

Taoism ; and as their proper rendering has been the cause of
great solicitude to me, I will, for the sake of perspicuity,

give the original text. It runs as follows: Fe ia A FR
Kitt Bs KERE; KKB BR IY.
About the first two I think there can be no dispute. The
third is rendered by the commentators “Ideal or true bene-
volence is not limited to petty acts of charity.’ Another
interpretation which has been suggested is “A man whose
benevolence is great cannot be considered to act from bene-
volent motives, (but rather from natural impulse)”; a ren-
dering which has the merit of embodying a favourite theory

of the author’s respecting 6 oR wo BR Ay manifestations
of virtue, upon which he enlarges further on, ‘ If benevo-
lence were universal it would cease to be benevolence” is a
translation which may also claim consideration. An accom-
plished sinologue offers his opinion as follows, “The proper
reading is, Were benevolence to become universal there would
be no call, or room, for benevolence.—A similar idea,” he
adds, “ occurs in Barrow’s Sermons, to the effect that Man’s
sinfulness is God’s opportunity; in St. Paul’s words, Where
sin abounded, grace did much more abound ; and in Gold-
smith’s Citizen of the World, where he says, Were human
beings perfect we should lose the grand spectacle of good
men forgiving injuries, for there would be no injuries to for-
give; of doing good to those who despitefully use them, for
none would despitefully use them ; of visiting the prisoners,
for there would be no prisons ; of relieving the indigent, for
if all were prudent there would be no indigence,—and so on.”
With regard to the fourth sentence, many interpretations
have been offered, Morrison quotes the following, in his
Dictionary: ‘Where there is great abundance, there is no
room for the manifestation of a yielding temper.” In the
Kang-hi Tsce-tien we find it explained thus: “If abundance
is universal I have nothing I can call my own, and therefore
24 The Divine Classic of Nan-Hua.

I am unable to be generous to others.” The explanation

given in Chinese is BEEWDZERIERKB i

pr Zt HGR A. The gentleman I have quoted above
suggests “(The result of] universal frugality excludes [due
allowance for] poverty ;” or, extending the idea of all four
phrases in Aryan phraseology ; “ Were speculative or absolute
reason universal, there would be no room for regulative or
imperfect reason; that is, it would exclude dogma, progress,
legislation, etc., which are the result of regulative reason.
Speculative logic leaves no room for logic to exercise itself
upon; universal benevolence leaves no room for (special)
benevolence to act in, universal plenty leaves no room for
generosity.” Another rendering which suggests and com-
mends itself to my own mind is “ Perfect purity reserves or
keeps back nothing ;” that is, Perfect disinterestedness or
incorruptibility is incapable of withholding what is due to
others. However it may be, the reader will see at once how
many conflicting opinions may be held by students of Chi-
nese with respect to the meaning of a few short sentences,
couched in concise and ambiguous phraseology. As to the
fifth, Ido not think « much better rendering can be dis-
covered than that I have adopted above.

The Eternal Reason is self-luminous; it does not require to
be reasoned about.
NotTE,—Compare the opening sentence of the 3a f& ,
referred to in the Excursus: 3@ W ja JE V4 ja.
Wordy disputes have no end to them. Ordinary benevolence
attains not full proportions—(2.e., it does not embrace all.)
Perfect purity and guilelessness

Nors.— Bé {#- See ante. “If openly professed.”—
Comm.

meet with incredulity. The courage that would injure others
must itself fail.

Nors.—These last five aphorisms, it will of course be
observed, refer respectively to the former five, and throw
much light upon their proper acceptation.

These Five Virtues were originally perfectly proportioned
and self-contained, like a circle; but afterwards there was a
tendency towards a square [corners and projections became
developed.] Therefore it is the height of wisdom for the
wise to remain in a state of apparent ignorance. But who
Essay on the Uniformity of All Things. 25

knows how thus to refrain from the dispute of words and
controversies about doctrine? Could this knowledge only
be acquired, then it might indeed be called the entire scope
of Heaven [the height and aggregate of wisdom contained
in the entire Universe.] Though water flow into it, it never
overflows ; though water be poured out of it, it is never dry.
Yet it cannot be known why this is so. It is thus that the
beams of light may be said to be preserved.

In the days of yore the Emperor Yao addressed Shun,
saying, “I am desirous of undertaking an expedition against
the states of Ts’ung, Huei, and St-ngao; I the Emperor

Note.— Here expressed by the formula B i: “He
whose face looks towards the South.”

“am restlessly implacable.
NotTe.—“ My heart is full of thorns.”—CommM.
And what, pray, can be the reason ?”

“The Princes of the three states you have named,” replied
Shun, “lie hidden, as it were, among the grass and under-
growth; why should your Majesty trouble yourself about
them? Once upon.a time, ten suns appeared simultaneously,
illuminating (or bringing to light) everything in the world.
How much more, then, should virtue excel the Sun!”

Note. — The argument here is dissuasive. As there is
nothing hid from the light and warmth of the sun, so much
the more should everybody find protection under the all per-
vading ray of the Imperial virtue or benevolence.

Leih K’éueh, a sage who lived under the Emperor Yao,
asked Wang Li, saying: “Are you aware that all things are
collectively in accordance with right?” ‘ How am I to
know?” replied Wang Li. Whereupon Leih K’éueh asked
him again, “Do you know the exact extent of your own
ignorance?” “ How can I tell?” rejoined Wang Li again.
“ According to what you say, then,” said Leih K’éueh,
“there is no understanding anything in the world?” “ How
26 The Divine Classic of Nan-Hua.

am I to know?” was the reply. ‘ Nevertheless,” continued
Wang Li, “I am able to make the matter clear. What can
you infer with certainty from my saying that I know? May
it not be that I do not know? And what can you tell from
my saying that I do not know? Is it not possible that I do?—
Now I will try you with afew questions. Ifa man sleeps
in a damp place, he will get rheumatism in his back. Half
his body will become numb or dead. Is this the case with a
fish 7—If a man sleeps on the topmost branches of a tree, he
will be harassed by perpetual fear and trembling. Is this
the case with a monkey? Thus, who knows the proper resting-
places for these three beings? A man lives on grass-fed
animals; a deer lives on grass; reptiles (?) and snakes, and
crows live on mice. Who knows which of all these has the
best taste in food?

The wei is the female of the pei-tan ;

NotTEe.—A semi-apocryphal animal of the monkey tribe.

the great buck cohabits with the doe, and the mud-fish breeds
with the water-fish. The loveliness of Mao Tsiang was
known to all men. Yet, when the fishes saw her, they dived
deep into the water; when birds saw her, they flew high into
the air; when deer saw her, they fled rapidly away. How
then can it be known what, in all the world, is the true
standard of female beauty? According to my own view, the
incipient principles of benevolence and integrity as well as
the divergent roads of right and wrong, are all interblended
and mixed together. How can I possibly know how to
distinguish between them?”

Leih K’éueh said: “You evidently do not know the
difference between what is advantageous and what is hurtful;
can it be that the wisest of men is similarly ignorant?”

“The wisest of men,” replied Wang Li, “is divinely
Essay on the Uniformity of All Things. 27

excellent: Ifthe great waters were all set boiling, he would
feel no heat; if all the rivers were fast bound by cold he
would not freeze. A sudden thunderbolt will split a moun-
tain, and wind agitates the sea; but they are both powerless
to frighten him. Such being the case,—mounted upon the
clouds of heaven and riding on the Sun and Moon, he takes
his pleasure beyond the Four Seas. Life and death make
no difference to him; how much less the springs of benefit
and injury!”

Ch’ii Ts’ioh-tsze asked Ch’ang Wu-tsze, saying, “I have
heard that Confucius said, The Holy Man busies not himself
with worldly matters. He neither follows after rewards nor
avoids injury ; he abstains from importuning others and walk-
tug through the streets in an irregular and undignified manner.
He is able to express his thoughts without utterance, and to
speak without expressing his thoughts; and he takes his plea-
sure beyond the dust and dirt of the world. Confucius himself
said that these words were as broad as water without a shore.
Now I feel that this most subtle doctrine is circulating all
abroad ; how do you feel about it, my dear Sir?”

Chang Wu-tsze replied: “ Itis just like the specious talk
that the Emperor Huang-ti used to listen to.

NotTe.— He RE ting ying. The latter character would
XJ

appear to be a misprint for a yung. As it stands, however,
the same idea is preserved—at least, such is the interpreta-
tion of the commentators,

Pray what does Confucius know? You form far too hasty
an opinion of it. You are like a man who expects to hear
an egg crow at daybreak, or thinks he can bring down a bird
by looking at a bullet. Now I will offer a few remarks by
the way;

Notrt.— zm ‘B) “incoherent jargon.”
be so good as just to lend an ear, will you?
28 The Divine Classic of Nan-Hua.

There is One who, side by side with the Sun and Moon,
supports the Universe under his arms, firmly compressing
his lips, busying not himself with wranglings and disputa-
tions, and being free from all distinctions of comparative
honour and contempt. The common herd are full of incessant
solicitude ; the Holy Man is simple and ignorant.

Nors.—In the sense of being unworldly. The Commen-
tators explain that it was his appearance only that was
stupid: that he concealed his wisdom under the guise of

Partaking of the years of the Eternal,

Nore,— 4% BS BE: Literally, “Blended or united with
the Ten thousand years.” This is perhaps the better rendering.

he preserves his integrity and singleness of heart.
NotEe.—The commentators explain the above sentence as

follows,—“ Living with God” (& 2) he is free from HE.
Everything in the world is thus in accordance with the
Divine Wisdom; and all being one, there can be no discussion
about right and wrong. How do you know that those who
cling to life are not blindly stupid? How do you know that
those who dread the idea of death were not lost from their
homes at a tender age?

NotE.—That is to say,—‘‘and consequently were deprived
of the benefits of a proper education? otherwise they would
have known better.”

The young and beautiful Li Chi, daughter of an officer
stationed on the frontier, was taken captive by the Prince.
of Tsin.

_NorE.—Li Chi was one of the fatal beauties of Chinese
history. She was the daughter of a chieftain of the Tung

barbarians on the west of China PY Xs and having been
captured B,C. 672 by an expedition undertaken against her
tribe by Duke Hien of Tsin she was taken by him to wife
and became the favourite among many concubines,—MAYERS.

Bitterly did she weep, her tears falling down upon the bosom
of her dress. Arrived at the palace of the Prince she lived
a

Essay on the Uniformity of All Things. 29

quietly and peacefully with him, eating beef, mutton, and
pork. Then she repented of having wept. Now how am I
to know that those who have departed this life do not repent
having prayed for its continuance prior to their death?

“Those who dream about the pleasures of the wine-cup,
weep and lament at sunrise. Those who weep in their
dreams, will go a-hunting when the dawn breaks. While
they are actually dreaming, they do not know that it is all a
dream. There are those who, in the midst of a dream, will
dream of its interpretation. When they wake they know
they have been only dreaming; and it is only when men die
that they awake to the fact that they have been alive. Un-
reasoning persons imagine that they are awake when they
are only dreaming, and are thoroughly convinced that such
is indeed the fact.

“The distinctions between prince and shepherd (i.¢., ho-
nourable and lowly) are a proof of great obstinacy (or non-pro-
gressiveness.) Confucius and you are a couple of dreamers.

Note.—The teachings of Confucius on -the relations of
sovereign and subject being diametrically opposed to those of
the Taoist school, which held the hollowness and illusory
character of all things.

‘T say that you are in a dream; I, who say this to you, say
it ina dream. ‘This doctrine may well be called strange and
mysterious. But when the succession of ten thousand years
(i.e., the present zon or age) shall have come to an end, then
there will appear a great Holy Man who will understand the
interpretation of it; and he is even now, as it were, in our
midst.

“You just now gave me leave to enter into a discussion
with you. Supposing that you have got the better of me,
not I of you: are you certainly in the right, and am I as
certainly in the wrong? Or let us suppose that I have got
30 The Divine Classic of Nan-Hua.

the better of you, not you of me: am I certainly in the right,
and you as certainly in the wrong? Is one of us right and
the other wrong, or are we both right, or both wrong?
Neither of us can tell; while a third person will be equally
in the dark. To whom can the controversy be referred for
decision? To aman who agrees with you? Then he would
decide in your favour; and how could that be called a proper
verdict ? Or, should we refer to one who agrees with me,
or to one who is at variance with both? How, then, are we
to arrive at a common understanding? Supposing, again,
we referred to one who agreed with both of us: how could
the matter be decided? Thus I, you, and the third party
would all be in a state of uncertainty—unable to come to an
agreement. To whom, then, shall we turn as umpire? Must
we wait at all for somebody to come and give a decision
respecting these discussions of right and wrong? If we
have no need to wait for such an umpire, then it would be
as it was originally, when all men’s hearts were in accord
and there was no difference between one man and the other;
and thus would the years pass luxuriously and full of ease.

‘But in what way was it that the hearts of men were thus
in harmony originally? In this way: no definite distinction
had been arrived at between the affirmative and the negative,
the certain and the uncertain. If what exists, exists in a
real and absolute sense, then there is an absolute‘and essen-
tial difference between it and what does not exist: the pro-
position does not admit of argument. If, in like manner, the
Positive (¢.¢., the certain or the absolute) is essentially posi-
tive, then there is an irreconcilable difference between it and
what is not positive ; nor is there any scope for dispute about
the matter. Thus the years passed by unnoticed, no atten-
tion was paid to the principles of righteousness as such,
Essay on the Uniformity of All Things. 31

Note, -ié i. That is, righteousness was taken no
account of as righteousness in opposition to evil, because there
was no distinction between right and wrong.

the cheerful energy of the people was inexhaustible, and they
all lived peacefully together for ever.”

The rain once asked a shadow, saying, “ Formerly you
used to walk; now you have come to a stop. The other day
you were sitting down;” now you are standing up. How is it
you have no fixity of purpose?” To which the shadow
replied : “ Because I am dependent upon another for such
things; and that corporeal form upon which I am thus
dependent, is dependent in its turn.

NotTr.—“ The form that throws the shadow is not its own
master ; it is necessarily dependent upon the Ruling Power,”—
Comm,

Have I the moveable belly of a snake or the legs of a cicada
wherewith to move whithersoever and whensoever I please?”
How can it be known what is certain and what is not
certain? Some time ago, Chuang Chou dreamt that he was
a butterfly; a joyous butterfly, fluttering hither and thither.
He used this as a metaphorical expression for the idea of
happy tranquillity. How is one to know for certain that
when Chuang Chou awoke suddenly, it was in his own
corporeal form? Is it not impossible to know whether
Chuang Chou dreamt he was a butterfly, or whether the
butterfly dreamt that he was Chuang Chou? There is
necessarily a great difference between Chuang Tsze and a
butterfly. This is called the theory of Metamorphosis.
32 The Divine Classic of Nan-Hua.

CHAPTER III.

ReGutation or tHE NovRisHMENT or LiFe,

To my natural life there is a limit; but to the thoughts
of the mind there is no limit. For that which is limited, to
try and keep pace with what is unlimited, is dangerous.
This danger, when incurred, leads a man to conceive an
overweening idea of his intellectual capacities; and then the
danger becomes incurable.

The man who acts in accordance with virtue does not
readily acquire fame; the man who acts wickedly does not
immediately incur punishment. It is by conforming to a
middle course that the uniform course of the world is pro-
duced, that the body is protected, life completed, parents
provided for, and one’s full tale of years lived out to the
very end.

Note. —This sounds like a faint echo of what we find in
the Doctrine of the Mean, Chap. XX, verse 12,

A butcher of the name of Ting was once cutting up some
beeves for Prince Wén Hwuy; and as his hand was engaged
in dividing the joints, his body rested against the carcases,
with his foot firmly planted upon them and his knee pressing
them down. The knife did its work with a slicing, slashing
sound, and a regularity not unlike the cadences of music;
Regulation of the’ Nourishment of Life. 33

resembling in fact the musical dances which used to be held
in the Mulberry Forest, or, as it were, the measured strains
of King Shou (an ancient composition). Then said Prince
Wén Hwuy, chuckling, “ Ha-ha! what a clever fellow you
are; is your skill indeed so great as this?” Whereupon Ting
the Butcher laid down his knife and replied, “The love of
your servant for the true Doctrine has resulted in the
development of his natural skill, When your Highness’s
servant first began the work of cutting up beeves, it appeared
a very difficult task ;

Note. —Literally, “He saw nothing that was not ox”:
that is, an ox appeared to him like a great mass, a homogene-
ous whole, without parts or divisions,--so that he did not
know where to begin.

but after three years of it the difficulty he had previously
experienced passed away.

- NoTE, —Literally, it was no longer a homogeneous animal.
“The body of the ox was no longer without divisions.” Comm.

Now your servant is so familiar with the work that he can
do it with his eyes shut, in a perfectly mechanical manner
NotTrE.—This translation is free, but I fancy not inaccurate,

The original runs thus Et YY inh ifs to ” uy BA ihe EB
Si JE Wi Hh Bk FF.

relying upon Providence. Incisions are made and cavities
opened up in places where they exist; never is the knife
inserted in places where it would come in contact with any
osseous matter, or membrane, much less with any of the
‘larger bones. A good cook only changes his knife once a
month. An inferior cook changes his knife once a week.
The knife that your servant is using at present he has used
for nineteen years; with it he has cut up many thousand
oxen, and its edge is as keen now as ifit had been newly
whetted. Between the joints of the animal there are inter-
stices; there is nothing blunt about the edge of the knife,
and if a sharp knife be inserted into these interstices and
34 The Divine Classic of Nan-Hua.

worked about, it is sure to come upon many good-sized
cavities. That is the reason it is as sharp as though newly
whetted, after killing animals for nineteen years. Still,
every now and then one comes to a place where there are a
good many bones together; and then there is no doubt it is
a little difficult. One must proceed with the utmost care,
and look well when to stop cutting and when to go on.
Tn cutting, it is necessary to cut slowly. Plying the blade
with steadiness and exactitude of aim, the proper dissection
will be made as easily as a clod of earth falls upon the soil.
Then, brandishing the knife and standing erect, your servant
casts a triumphant glance around, so full of complacency as

not to know what to be at next;
NotzE.— This seems to be the idea conveyed in the phrase.
Beg SS Ya ies.
after which, wiping the knife, he puts it safely in its sheath.”
Then said the Prince Wén Hwuy :—“ I have listened to
the words of Ting the Butcher, and from them may be learned
a lesson how to cheerish one’s life.”

Notr.—It must be observed that the whole of the Butcher's
discourse is allegorical. The knife represents a man, and its
sharp edge his intellect, while the animal to be cut up is the
world, or things connected with the world, upon which the
keenness of the human mind is broughf to bear. Compare
for instance the familiar English proverb, ‘The world is
his oyster.” Here it is an ox, Another interpretation is that
the carcase represents the secrets of Divine philosophy, to be
explored or opened up by the soul of man.

Kung-wén Hsien seeing Yiu Sze
Note.—A celebrated criminal judge.
exclaimed, with a frightened start, “Why, who is that man?
How is it he has only one leg ? Was he born so, or has
somebody cut it off?”
“T was born so,” replied Yiu Sze; “I have not had it
cut off. When heaven made legs, it only gave me one.
Notz,—Or, “it made me singular in this respect,”
Regu lation of the Nourishment of Life. 35

Now itis necessary for the appearance of a man that his
parts and features should go in pairs, and match each other ;
it is clear, therefore, that this singularity of mine is the
work of Heaven and not of man.”

Note.—It is difficult to follow this reasoning. A Westerner
would draw the exactly opposite conclusion from the premiss
laid down by Yiu Sze of Heaven’s uniformity of design.

Waterfowls peck once every ten steps they take, and
drink at every five steps; they do not beg to be put into
acage and fed. Although their minds would be at peace
they would not be comfortable.

When Lao Tsze died, Tsing-shih went to mourn his death;
and after having uttered three bursts of lamentation he
went out again. Whereupon which his disciples said to him,
“Was not the deceased a friend of yours?” — “ Certainly
he was,” replied Tsing-shih. “And do you consider that
thrice weeping is sufficient ?” asked the disciples. ‘Certainly
I do,” said Tsing-shih. ‘ Before I looked upon him as a
living man; now he is no more! Just now I entered his
house to mourn for him, and found there old men lamenting
him as though they were sorrowing for a son, and youths
weeping as though for their mother; in such a way, had
Lao Tsze made himself beloved. Therefore, although he
asked not for the praise of men, yet all men praised him;
although he asked not for their tears, yet all men wept his
loss. Thus he freed himself from his natural weaknesses,
and abjured the passions with which he had been born; as
the ancients said, he released himself from the bondage of
his natural propensities. Once the Sage was living; now
that he has gone from us, he follows [the decree of Heaven].
Living, he was tranquil—dying,

Note.—Literally, “In the act of obedience.” That is, in
bowing to the will of Heaven by the act of death,
36 The Divine Classic of Nan-Hua.

he was firm; neither grief nor joy had any power to move
him. Thus did he render himself independent of what the
ancients referred to [when they compared the vicissitudes of
life] to one hanging head-downwards in mid air.”

Fuel which is on fire, will soon be consumed; but the fire
itself, if transmitted, will burn on inexhaustibly.

NotEe.—The fuel here stands for the human body, the fire
for the immortal soul, The doctrine of metempsychosis is
plainly taught in this concluding remark by Chuang Tsze,

which is his comment upon the preceding meditations of
Tsing-shih respecting the Master’s death,
. The World of Humanity. 37

ty

CHAPTER IV.

Tur Worwp or Humanity.

The disciple Yen-yuen once went to see Confucius, and
begged leave to go a journey. ‘ Where do you propose to
go to?” asked Confucius. ‘I wish to go to the state of
Wei,” replied the disciple. ‘On what business are you
bound?” enquired Confucius. ‘I have heard,” answered
Yen-yuen, “that the reigning Prince of Wei is of tender
years, that his mode of administration is characterised by
much arrogance, and that the affairs of the realm are treated
as though they were mere child’s-play. The Prince is
unconscious of his errors and utterly prodigal of the lives of
his subjects, so much so that the number of those who have
died in the service of the state is like the mountain streams
and grass of the field for magnitude. The people therefore
are at a loss whither to turn for protection and relief. Now,
Sir, I have often heard you say that when a state is pros-
perous and tranquil, it is unnecessary to visit it; but that
when a state is disturbed it is right to do so. The house of
a physician is filled with patients: what means can be
devised for the relief of these patients in the state of Wei?”

“ What,” exclaimed Confucius, “do you want to go and
risk being killed too? The True Doctrine does not admit
38 The Divine Classic of Nan-Hua.

of mental perturbation. The sources of disquietude are
many; their number causes trouble and confusion; this leads
to great distress, and distress of mind incapacitates a man
from curing others. For one’s virtue to reach other men, it
is first necessary that it should reside in one’s own bosom;
then it can be communicated. If your own stock of virtue is
not sufficient for yourself, how can you have leisure to go
into the dominions of this tyrant? Are you aware that the
increase of virtue has the effect of bringing to light a corres-
ponding growth of wisdom? Virtue is spread abroad by
means of fame; knowledge grows by means of emulation.
And what is fame? It is what everybody is anxious to
secure. And what is knowledge? It is the groundwork on
which all competition is based. Therefore both fame and
emulation are evil things, and interfere with the untrammeled
pursuit of wisdom.
Nors,—3ZE Ir B ze F t,. This has been understood

to mean “interfere with the propagation of the True Doctrine
among men,” a rendering which seems to be indicated by the

annotations of the commentators, JE Ai At Ea 5 FF ft
Lew ARELID-SATARE
Although virtue be strong, and faith sincere and firm, they
are not sufficient of themselves to inspire belief on the part
of others; although I do not compete for fame I still do not
succeed in convincing others of my integrity. If you go and
discourse of benevolence, righteousness, and propriety in the
presence of this tyrant, your superior goodness will simply
cause disgust, and he will call you a dangerous agitator; and
those who are looked upon as mischievous men are liable
to get roughly used themselves. If you do go, you runa
risk of injury.
“Supposing the Prince to be well-affected towards good
men and a hater of bad ones, what would be the object of
The World of Humanity. 39

your going ? Now, if you preserve silence, well and good;
but if you speak, the Prince is sure to take you up sharply,
and contest the point with you. Then you would be put
daily upon your mettle; you would have to bear a grave and
equable aspect, to set a watch upon your mouth, and preserve
a reverential demeanour. But, if you do this, you will find
yourself following in the Prince’s wake throughout; you
will be heaping fire on fire, and pouring water on water; all
you will accomplish by your talking will be to make matters
worse; you will be humouring him from the very first, On
the other hand, if you remonstrate with him fully and he
does not put any faith in what you say, you will most
assuredly meet with your death in the presence of the tyrant.
Formerly the Emperor Kieh of the Hia Dynasty murdered
Kuan Lung-péng, and Chou, the last of the Shang emperors,
murdered his kinsman Pi Kan. These men were both careful
in the regulation of their actions, and very pitiful towards
the people. Indeed, the benevolence they extended to the
Emperors’ subjects caused the Emperors to be very jealous
of them; wherefore they determined on their destruction.
These two men enjoyed preéminently a good reputation. In
ancient times the Emperor Yao made war upon the states of
Ts’ung-chih and Sti-ngao. Afterwards the Emperor Yu
sallied forth against Yu-hu. The states became deserted by
the flight and death of the inhabitants, some of whom were
put to the sword. The soldiers who were engaged, however,
did not stop here; they longed for further conquest, and
were not to be restrained; while both the Emperors were
eager for an extension of their fame. Have you never heard
before that even the Holy Men can hardly attain to the
reputation of possessing true merit? How much less, then,
can you ?—Still, however, you must no doubt have some
40 The Divine Classic of Nan-Hua.

good reason for wishing to go; tell me frankly what it is!"

“J am of correct and moral character,” replied Yen-yuen,
“and moreover cherish humble thoughts of myself; my
sincerity is inviolable, my virtue cannot be shaken. Such
being the case, can I not go?”

“ Ah,” rejoined Confucius, “how can you? The Prince is
gracious enough as far as outward appearance is concerned,
but his temper is most variable. Nobody dares go against
him in anything. Thus he has grown excessively complacent
from seeing every one give way to him. It is commonly
reported that every day of his life he neglects to cultivate
the smaller virtues; how then, think you, fares it with the
greater ones? Being obstinately convinced of his own per-
fections, he never dreams of repenting. Though he may
agree with you outwardly, there will be no inward self-
reproach. How then can you possibly go to him?”

‘‘ Under these circumstances,” replied Yen-yuen, “my
inward conviction being still unmoved, my outward speech
would be characterised by a diplomatic cautiousness, and I
should confine myself to quoting the aphorisms of antiquity.
My inward conviction would rest upon the fact that I am

one of the great mass of humanity,
Note. —Sd K F FE; here, “the offspring of Heaven,” in
common with everybody else, ©
and being such I know that the sovereign is, like me, the
child of Heaven. .
Nots,—The word here translated Sovereign is KF,
rendered by the Commentators XA Ez + It has been denied

that K F is correctly translated Son of Heaven, on the
ground that there is no other instance in the Chinese lan-

guage in which the character F, when affixed to a noun

substantive has the force of “Son.” To translate Ft F;
“Son of Heaven,” it has been said, is as it would be to

translate [eA F “son of a chopstick ;” such a construction
The World of Humanity. 41

is entirely foreign to the genius of the language; and more,
it is unclassical. (!) Yet Kang-hi in his Dictionary adopts

the popular interpretation, for under the phrase Ee 8
we read, Ey BH BHAKF;: KFzZFA
JG Ff. Again, in the Doctrine of the Mean we find the
passage BA RK F, translated by Dr. Legge “ His dignity
was that of Imperial Throne,” and interpreted by Chinese

scholars as synonymous with “that of the Son of Heaven.”
In the Great Study the same expression occurs. In the

authorised version of the Bible the correlative phrase NX -

is used and universally understood as meaning the Son of
Man, The fA 3 GH JF 4% = -b DF page 5, has K
F & $e Km K | #3 F, “the Tien Taze is so worthy
of esteem that there is none superior, wherefore heaven makes
him its son;” and again, Kité i Ff Zz RK F—“he whom
Heaven protects and makes a son of is the T’ien Tsze.” One
more example will suffice. In the Shu King we read K Fr

EREUBRP EL. Here it must be distinctly
noticed that AH and B are to be construed separately, and
not taken together as a compound word; the character y=
being read in the first tone. The translation is, “the T’ien
Tsze is the father and mother of the people in order that he
may be king over the whole earth.” <A further analogy is to
be found in the word Zy F, the son of a feudal Duke.
There is no doubt that the above passage in the works of
Chuang Tsze is one of the most valuable instances in support
of the popular interpretation to be met with in the classics,
for the simple reason that, supposing the expression to mean
anything but the Son of Heaven, the force of the context is
lost entirely. Compare also the beautiful saying in the 5th
volume, — Zz i Bb 3g z KF. Here the applica-
tion is general. Some scholars say that the Emperors of old
were called Sons of Heaven, because their mothers brought
them forth entirely through celestial agency. Those who af-

firm that RK F means Heaven itself will have some difficulty

in making sense of the passage aK F Zz Ha B a K ze

Bt F:
But can I have recourse to my own speech to restrain the
goodness or the wickedness of men? To rely on that would
be to place myself on the level of a child; and this is what
I mean when I say that I am only one among the whole of

Heaven's offspring.
42 The Divine Classic of Nan-Hua.

« As for the outward hesitancy of which I spoke, that would
arise from the social circumstances by which we are sur-
rounded. It is the etiquette of a Minister [to enter the

Presence] bearing the wand of office

Nore,—8é hing, having the force of Es 4 Bi chih hu.
“The hu was a piece of flattened deal, ivory, stone, or reed,
in ancient times held in the hand by statesmen when in the
presence of the Emperor. Originally designed to write me-
moranda on; afterwards used as an ornament, and made of
different materials according to the person’s rank,”—MoR-
RISON,

reverentially prostrating the body and preserving an attitude
of subjection. Such is the universal practice; could I ven-
ture to depart from it? Following the custom of others,
then, no one will be able to find fault with me on that score;
and thus again I shall be simply as one of humanity at large
[z.e., I shall not affect singularity, but behave just like any-
body else in like circumstances].—And how shall I give
utterance to the maxims of antiquity? By quoting the
sayings of the ancient sages; so that although what I utter
may reflect severely on the Prince, it will be the genuine
speech of olden times and nothing of my own manufacture.
Thus although inexorable, I shall be free from fault; and it
is thus that I shall identify myself with the men of old.
Now, Sir, under these conditions, can I go?”

“ Ah,” replied Confucius, ‘“ how can you, indeed? Here
are altogether too many schemes of reformation [or, your
scheme of reformation is too multifarious]; and you have
not sufficiently scrutinised [the Prince’s ideas]. Pertinacious
as you may be, you are still, so far, without reproach; never-
theless, even though this be so, how can you expect to pro-
duce any change upon him? All your trouble and teaching
will be simply thrown away.”

“Then,” replied Yen-yuen, “ my resources are at an end;
pray do you suggest a scheme.”
The World of Humanity. 43

“ Practise strict abstinence,” rejoined Confucius, “and I
will speak. You say that the three lines of conduct you
laid down are very easy to follow, do you? Ifso, they are
not in harmony with reason in the absolute.”

“My family are poor,” said Yen-yuen; “for months we
have neither eaten flesh nor tasted wine; is not this prac-
tising strict abstinence !”

“The fasting you describe,” said Confucius, “is the same
as is practised in offering sacrifices to the dead ; it is not the
fasting of the heart!”

“ And pray,” returned Yen-yuen, ‘“ what is this fasting of
the heart of which you speak?”

Confucius said, ‘It is to keep the will firm, and free from
wavering; to listen with the understanding. The body is
all that is needful for the outward act of hearing; the heart
is the seat of accordance [with Nature]; while as for the
spirit, that is a void, a vacuum, ready for the reception of
outer things. It is only Nature that can fill this void; and
it is in the presence of this void, [waiting to be filled], that
consists the true fasting of the heart.”

NotEe.—The inward or spiritual ascetism which Confucius
is here made to advocate is more characteristic of Taoism
than of Confucianism. The principle inculcated is one of
intellectual self-denial ; the true disciple must purge himself
of all his own preconceptions, and present an empty heart, or
virgin soil, for the reception of Truth,

Yen-yuen replied, ‘I have not yet attained to the possession
of perfect inward peace; but the days and months pass by
unheeded,—I am forgetful of myself; can this be called the
void of which you speak?”

“This is indeed the very height of philosophy,” replied
Confucius. ‘But I tell you that you may be likened toa
bird who wantonly enters an enclosure; you must not allow
yourself to be enticed. If what you see is in accordance with
44 The Divine Classic of Nan-Hua.

your own convictions, then give utterance to your satisfaction;
Norz.—Literally, Sing as a bird.

if opposed, then hold your peace. If you are without
blemish, and free from anxious influences, you may live
quietly in any house without fear; for then you will have
nearly arrived at the highest pitch of knowledge. It is easy
to avoid making footprints as long as one remains at rest;
but very difficult to walk without touching the ground with
one’s feet, In mixing one’s self up in the affairs of men, it
is easy to deceive; but difficult, in dealing with Heaven.
I have heard that it is possible to fly with wings; but I have
never heard that it is possible to fly without them. I have
heard that by the exercise of one’s natural abilities know-
ledge may be acquired,— never that it may be obtained
independently of such exercise. An empty house, so there
be only a hole, receives light; felicitous omens are found in
the heart of a good man.

NoTE.—This sentence is so strangely confused by printers’
errors as to be almost unintelligible.

When a man’s conscience is warped, his ideas may be said to
be riding at random hither and thither.
Notg#.—The expression here translated conscience is K;

elliptical for RK 3G, the law of heaven which, as the Chinese
say, resides in the hearts of all.

Both ears and eyes must be trained, in order that they may
be rendered subservient to the acquisition of inward know-
ledge, and the heart made the recipient of outward things;
thus the spiritual influences of Nature will come and dwell
within, and then how can the man avoid being spiritually
transformed? He will be transformed even as the face of all
Nature is transformed. It was by this heavenly law that
the Emperors Shun and Yii regulated their actions,—this
was the hinge, or pivot, on which they moved; Fuh-hi
The World of Humanity. 45

ordered all his steps by it as well; much more, therefore,
ought they who come after them to be able to follow their
example,”

The Duke of Shé’s name was Tsze-kao. His sovereign
the Prince of Ts’u, despatched him on a mission to the state
of Ts’i; before repairing whither he met Confucius and
addressed him thus :—

“My royal master has entrusted me with business of great
importance; there is no doubt that I, as envoy, shall be treated
with respect and consideration by the Prince of Ts’i, but still
my affairs may not be settled with despatch. Even a common
person cannot be coerced in a given direction; how much less,
then, a reigning prince? I fairly dread the whole thing. Now,
Sir, you once upon a time told me that all things, both small
and great, were entirely dependent for success upon the law
of Heaven. If such an affair as this does not succeed, then
punishment follows from the Prince; while even if it does
succeed, it is at the cost of much trouble and anxiety to my-
self. Only men of a very high order of virtue can escape
without this suffering, whether they succeed or fail. My diet
is coarse, I eat no dainty fare; and as what I eat is not rich,
it has no heating effect upon my disposition. Early this
morning I received the royal mandate; this evening I have
been drinking water to allay the internal uneasiness that this
has caused me. I have not yet arrived at the sphere of my
operations, but I am suffering from extreme nervonsness
already. If I do not succeed in the business entrusted to me,
I shall most certainly come under the displeasure of the
Prince; in either case I am the subject of great anxiety. In
undertaking the duties of an envoy, how can one manage so
as not to be harassed in these two respects ? I beseech you,
Sir, to tell me,”
46 The Divine Classic of Nan-Hua.

Confucius replied : “There are two principal methods in
the world whereby this may be accomplished. The first is
to be found in the command of Heaven; the second in that
natural integrity [which should characterise every man’s
performance of his duties.] A son, having received the
commands of his parents, can never allow his heart to dis-
regard them; a minister who serves his sovereign faithfully
is never disloyal to him wherever he may be,—whether in
Heaven above or Earth below; and these are the principal
rules for avoiding [what you fear.] Thus pious children in
all places and under whatsoever conditions will still preserve
their filial piety; this is the extreme point to which the vir-
tue can be pushed. Similarly, those who are thoroughly
loyal to their Prince, preserve their steady purpose under all
conditions, whether difficult or not; and this is the very
highest degree of sincerity. He who is strictly loyal to his
own heart is unmoved alike by either joy or sorrow. In all
desperate cases, when he knows his resources are at an end,
he is still calm, for it is the decree of Heaven; and this is
the very highest form of virtue. He who accepts the respon-
sibilities of a Minister will frequently find himself in a posi-
tion where action is imperative, and in which self must be
entirely forgotten. He should have no leisure, in fact, to
indulge in the enjoyment of life or the fear of death. There-
fore, Sir, you can take your departure without regret.

“T will now repeat to you what I have heard before. In
matters relating to foreign intercourse it is necessary that
there should be thorough friendliness and good faith between
contiguous states. As regards countries that are situated
at a distance from one another, all communications should
be characterised by trustworthiness; and these communica-
tions must be transmitted through the medium of envoys.
The World of Humanity. 47

But when intercourse between two countries is now friendly,
now hostile, then it is one of the most difficult things in the
world to carry it on. If it is over-friendly on both sides,
then the feeling is sure to overflow its limits in fair words;

Notre.—That is, gushing and excessive promises will be
made, only to be broken afterwards,

when irritation arises, then harsh words are freely bandied
between the two. This excess, whether of affection or anger,
is in either case no more than wild, incoherent talk, which
cannot be readily believed; and then, if mutual distrust be
once established, both sides will find themselves landed in
trouble. As it was said in olden times, International inter-
course must be of such a nature that it can be relied upon;
all extravagant expressions, be they of an amicable or hostile
nature, must be tabooed. Then [each party] will be almost
completely shielded [from apprehension or anxiety. ]

Note.—This conversation between Confucius and the Duke
of Shé, though apocryphal, is apparently founded upon the
following passage in the sixteenth chapter of the 13th Book

of the Lan Yi: KAM FA, i Setie AR.

When armies with great strength on both sides come into
collision, their first onslaught is simply one of brute force.
Afterwards, recourse is had to strategy and feints; and then

the contest merges finally in the exercise of the craftiest
intrigues. In drinking-bouts everybody begins by being as
polite as possible; but as the revels proceed disorder ensues,
and people finish up by committing all sorts of extravagant
improprieties. This is the case with affairs of every descrip-
tion. At first all is honesty and fair speech; afterwards,
the contending parties simply try which can best overreach
the other. All transactions are of insignificant proportions
at the commencement; but as they go on they develop into
serious issues. Speech may be compared to winds and
Waves ;
48 The Diwine Classic of Nan-Hua.

Nore.—That is, irresponsible; fleoting, like the play of the
elements,

but when it comes to action, the whole purpose is liable to
be ruined and upset. Winds and waves are easily set in
motion; the frustration [of the purposes in hand] is always
fraught with danger. Thus it is with the commencement of
causeless strife; fair and deceptive words lead to dissimula«
tion and an underhanded policy. Expressions of rage burst °
out like the inarticulate sounds emitted by an animal in the
pangs of death. Such is the hatred and bad blood which is
generated between two persons; and the result is general
perversity and disregard of law—a state of things never
contemplated at the outset. And this having come about so
unexpectedly, who can foretel what sufferings from the malice
of others may be yet in store? Thus, as the ancient saying
goes, it is not permissible, in diplomatic missions, to depart
from the precise instructions of the king, or to use coercion
in order to bring your business to the desired issue. If you
act thus, it will prove that you are prompted solely by con-
siderations of personal ambition and self-seeking; and such
a line of conduct will always be attended with peril. Fora
piece of good business to be satisfactorily concluded, it is
necessary to act with slowness and deliberation; when a
nefarious matter is hurriedly achieved it will be too late to
change it afterwards. Do you not see the truth of this?”

Wherever one’s treasure may be, the heart of man will
follow it. The true philosophy is to cherish one’s heart and
keep it from being led astray. Thus it will become indifferent
to whatever may occur. There is nothing so difficult as be-
ing charged with a diplomatic mission from a sovereign.

Yeh Ho, a wise man belonging to the state of Lu, being
about to become tutor to the eldest son of Duke Ling of

 
The World of Humanity. 49

Wei, asked Ch’ii Péh-yii, saying, “There is a youth whose
natural disposition is very bad. If I were to give him mis-
chievous advice, he would infallibly bring his kingdon to
ruin; if, on the other hand, I were to advise him well, he
would as certainly work harm to me. My powers of dis-
crimination thus enable me to recognise the errors of other

. men, but not to know the cause of error in myself, In such
a case, how am J to act?”

Ch’ii Péh-yii replied, “‘ Your question is indeed a good
one. Be on your guard; act cautiously; preserve your inte-
grity intact! Your best plan will be to let your outward
demeanour be one of friendly concord, and your private atti-
tude one of protection; nevertheless, neither can be called
quite free from the possibility of misfortune. Although you
are on outward terms of intimacy, you must not permit him
to fall into vicious habits; and although you regard yourself
as his protector, you must not push your superiority too
prominently forward. If, during your intimacy with him,
he contracts vicious habits, he will be first upset and then
ruined; he will rush as a mountain to its fall, and finally
come crashing down. If, on the other hand, you parade
your own superiority, you will be striving to acquire first a
reputation, and then fame; afterwards you will be regarded
as a bird of evil omen.

Norn.—*3 kk BH a. Compare the same expression as
found in the Chung-yung, Chap, XXIV.

He is as it were a mere child, and must be treated as such;
the soil of his mind is fallow ground, and must be cultivated
accordingly ; he must be dealt with in every respect in exact
accordance with his actual condition.

Notr.— This is the signification of the passage in the
original, which would not bear being literally translated.
50 The Divine Classic of Nan-Hua.

Afterwards, train him according to my advice, and you will
eventually render him free from the smallest imperfection or
blemish.

“Don’t you know how the praying mantis, when it is
enraged, will try to stop a carriage with its arnis, ignorant
how inadequate its strength is to the task? And yet its
energy is greatly to be admired. Be careful, be well upon ,
your guard. By constantly parading your own ability you
will give him great offence and incur jeopardy yourself. Are
you not aware that those whose business it is to feed tigers
do not venture to give them living things to eat for fear of
rousing their evil passions ? nor dare even to let them have
their food whole [%. ¢., the animals entire] lest they should
learn to tear it to pieces with their claws ? Thus they only
give them enough food to satisfy their hunger in order to
restrain their natural ferocity. The nature of tigers is quite
different from that of men. Tigers become attached to their
keepers because the latter minister to their necessities, and
only attack those who behave frowardly towards them.”

Those who take delight in horses preserve their manure in
baskets and catch their urine in earthenware jars. When-
ever mosquitoes come buzzing and settle upon them, [the
masters] brush them off ; whereupon the horses, who do not
understand the reason of the stroke, start so violently as to
injure their bits and snap their bellybands. Their anger
being thus roused they forget the affection with which they
are regarded, so that the utmost caution is necessary.”

There was a mechanic of the name of Shih, who, on his
way to the state of Ts'i, arrived at the Chii-wei Mountain,
where he saw a sacred oak-tree (quercus serrata ), the trunk
of which was large enough to contain several entire oxen.
It measured a hundred cubits in diameter; its height,
The World of Humanity. 51

gauged by the neighbouring mountain, was eight thousand
cubits; at the back, its branches were each large enough to
make a ship,—to the number of ten or more; and there were
people gazing at it in crowds like those which congregate in
a market-place. Péh the mechanic,

Note. — Shih was his surname; Péh his méng-tsze, or
prenomen.

however, did not stop to look, but continued his journey ;
not so his apprentice, who stared his fill. Afterwards,
having caught his master up, he said, “ Never since I have
been in your service, Sir, have I seen such an enormous tree;
yet you neither stopped nor looked—what can have been
the reason?”

“Have done, have done!” replied Shih Péh; “hold your
peace. Your great tree is nothing but so much useless
lumber. If you were to make it into ships, they would all
founder; into coffins, they would all rot; into furniture, it
would fall to pieces; into the beams of a door, the rain would
come soaking in; or into a pillar, it would soon be riddled
by insects. In short, the wood is altogether valueless, and
this is just the reason that the tree has been allowed to live
so long.”

On the way back it so fell out that our mechanic, passing
by the great tree again, lay down, dropped asleep, and had a
dream. He thought the tree spoke to him and said, “ What
is it you want of me? Do you expect me to be comparable
to the costliest and most elegant woods? Take the case of
trees which bear plums, pears, oranges, pumeloes—ground-
growing fruits as well as those which grow on trees; are not
these fruits first peeled and then torn to pieces [in the pro-
cess of eating |?

Note.—AF juh, to treat with indignity, to ravish, violate,
dishonour,
52 The Divine Classic of Nan-Hua.

The long branches are broken off short, and the smaller ones
torn away altogether. The tree is thus grieved for its own
distressful life; it lives only a short time, dying midway in
its career, offering itself to the assaults of those who help
to destroy it. And is not this the case with all things in
the world? But I am not thus in request; I am a useless
thing; for a long time I have been in a dying state;
and now you assign my uselessness as the cause of my long
life. If I were of any use, could I be the great size I am?
Besides which, both you and I are equally things; and how
can you, a useless, dying man, know that I am a piece of
worthless wood ?”

Thereupon the mechanic awoke, and began to ponder his
dream; but his apprentice said, “Let us up and away,
What is gained by a useless tree existing in this place, con-
secrated as it is to the local divinities?”

“Hold your tongue!” replied Shih Péh; ‘don’t dare to
repeat what you have just said. The sanctity of the spot
serves as an asylum for the tree, and protects it from the
abuse of ignorant persons. Is it not because of the reverence
due to the sacred character of the place that passers-by do
not chip or otherwise destroy it? Moreover, its existence is
preserved in a widely different manner from that of anything
else; for it profits by this misplaced [or farfetched] respect.”

A man of some small rank named Tsze Ki, living in the
Shan districts where sacrifices were wont to be offered, seeing
a large tree the branches of which sheltered four thousand
horses, exclaimed, ‘‘ Why, what sort of a tree can this be ?
Surely there must be a great store of fine material here!”
But as he stood under its boughs and saw how crooked and
involved they were, he added, ‘‘ And yet the branches would
never do for the beams and rafters of a house;"’ and looking
The World of Llumanity. 53

at the tortuous roots—“nor would these be of any use for
making coffins of.” Then he tasted a leaf by applying his
tongue to it; when his mouth became all sore. Then he
sniffed at it; but the odour was so strong that it intoxicated
him, and for three days he lay as though drunk, without
coming to himself. [Afterwards he said], “This is indeed
a worthless piece of timber! Men may be loud in their ex-
pressions of wonder and admiration, but shrewd fellows can
see its uselessness at once.”

The district Ching in the state of Sung is famous for its
cypresses and mulberry-trees, which attain to an enormous
height, the branches as they grow tending upwards. People
are in-the habit of sending monkeys up to prune or lop the
boughs; they cut off sticks of three or four spans (fifteen or
twenty inches) thickness; while they use the topmost part,
of the trunk, which is seven or eight spans in circumference,
for the principal beam of their houses. Officials and well-
to-do persons make their coffins from the planks. Thus the
trees never attain a great age; they become the prey of the
hatchet ere their lives are half over, and this calamity is
simply the result of their exceeding usefulness.

According to the fortune-tellers (or wizards) there are
three classes of beings who may not participate in sacrifices
to the river-gods: viz., oxen with a white spot on their
foreheads, pigs with turned-up snouts, and persons afflicted
with fistula. Wizards can always recognise them, and they
know that they are all highly unpropitious; but wise men
see in this unpropitiousness the truest propitiousness of all,
for it is a means of saving them from being killed.

There was a man named Su, who had several bodily im-
perfections. His shoulders were higher than his head, his
chin reached to the pit of bis stomach, the knot of hair at
54 The Divine Classic of Nan-dLua.

the back of his head pointed upwards, his lower viscora werg
pushed up out of their propor place, and his legs descended
as it were from his armpits. He got his living by his needle
and by washing clothes, while by winnowing rice he was able
to support ten persons, It happened once that the authorities
had occasion to raise recruits for the army. This cripple
was among those able to bare the arm, and the authorities
expected him to go on service; but as he was born with all
these infirmities he was unable thus to gain distinction,
When the government distributed rice to the sick, he was
entitled to twelve pecks,
Norm—= Sit A chung is equal to four tou,

and ten faggots of firewood. Thus are cripples able to
support their bodies and preserve their lives to the full term
of nature; besides which, even these unfortunates possess
virtue (which others disdain to use).

When Confucius went to the state of Ts’u, there was o
cortain conceited pedant there named Ts’ieh Yu. This man
once met Confucius and said to him “O phonix! O phoonix!
how have you become demoralised, how has your virtue
waned! It is impossible either to anticipate the future or to
recall the past. When wisdom reigns in the empire, holy
men can accomplish [their high mission]; but when the
reverse is the case, they just save their own lives.

Norr.—That is, they look after their own affairs, not wast.
ing their lives in uselessly attempting reforms, Compare the
remark of Lao Tsze in conversing with Confucius :—‘ When
the superior man gets his opportunity, he mounts aloft: but
when the times are against him he moves as if his feet were
éntangled,”"—CHALMERS, en Lao Tsxe, Compare
also Amos V, 18, ‘“ Therefore the prudent shall keep silence
in that time; for it is an evil time,”

At present, the great thing is to avoid persecution, Good
fortune is as light as the feathers of a bird, it cannot be
stored up against the time when it may be wanted; but
The World of Humanity. 55

misfortune is as heavy as the earth, and it is not possible to
evade it. Abandon [your designs], abandon! There is peril
in store for those who would rule the people virtuously. You
are as obstinate in your own opinion as a man who keeps
running round and round in the same circle. By going to
gather grass upon the mountain side one’s conduct will not
be corrupted; by walking hither and thither in a zigzag line
the feet will be preserved from injury.”

Note.—The reference here is to a passage in the Book
of Odes,

The trees of the mountain are themselves the reason of their
being felled ; fat is itself the cause of its being fried. The
cinnamon tree is good for food—therefore it is cut down ;
varnish is a useful article,—therefore wood is pierced in order
to obtain it. Men understand the use of useful things, but

they have yet to learn the use of things which are useless.
Notr.—The above interview between Confucius and Ts'ieh

Yii is recounted in the Analects ; the two accounts, however,
do not entirely agree. Vide as above, Book XVIII, chap. 5.
56 The Dwine Classic of Nan-Hua.

CHAPTER V.

Tue Maniresration or Inwarp VIRTUE.

In the state of Lu there was a person named Wang, who
had lost both his feet. His disciples were as numerous as
those of Confucius. One day Chang-ki went to Confucius
and asked him, saying, “ Wang T’ai, the cripple, divides the
state of Lu with you, Sir, as regards pupils. Although he
neither addresses them when standing up nor converses with
them when lying down, they yet go empty and come away
full. It must be that he imparts instruction to them without
the medium of speech, and that they have the power of
understanding him intuitively. What sort of a man can
he be?”

“That philosopher,” replied Confucius, “is a Holy Man.
Alas, that I, K’iu, was born too late to profit by his teaching!
Yet I still intend to accept him as my master; and there is
none who surpasses me [in wisdom]. I would take not only
the people of Su, but the inhabitants of the whole world, to
share his instruction with me.”

“ Although he is but a cripple,” rejoined Chang Ki,
he is still known as the Teacher Wang ; and there is a wide
difference between him and the common people. This being
so, what method does he employ to teach them?”
The Manifestation of Inward Virtue. 57

Confucius said, “ How great are Life and Death! Yet
neither can affect the wisdom of this man. If Heaven and
Earth were to be overthrown and crumble in ruins, his doc-
trine would remain unmoved. He seeks to know Him in
whom is nothing false. He would not be affected by the un-
stability of creation; even if his life were involved in the
general destruction, he would yet hold firmly to his faith
{in God].”

Nors,.—In the above remarkable passage, the expression I
have rendered “seeks to know Him in whom is nothing false”

runs ae me Sat {i 3 which is explained by the commentators

as referring to ae Chén Tsai, the term used by the Taoist
school for God. The closing phrase embodies the idea of
strenuous clinging to, as to a cherished belief, or person, or
hope; and corroborates the construction put upon the former
part of the sentence.

“ What is it you tell me?” asked Chang Ki. Confucius
replied: “Just as Wang T’ai is different from other men, so
are the states of Tsu and Wei different from each other ; yet
all are mutually dependent. And as, in another sense, he is
only one among the entire mass of humanity, so is there
but one existence in the whole of creation—all things are
radically one. Wherefore as this man takes no cognisance
of anything but truth, his outward senses are to him as
though they were not; he is not dependent on the use of his
eyes and ears; his heart is inseparably bound up with virtue;
he sees the entire creation as one great entity, and ignores
the differences of gain or loss. He cares not for the depri-
vation of his legs, because he knows they still exist in an-
other form—they have only been resolved into their compo-

nent parts again.”

NotTE.—Nothing can be lost to the universe; apparent loss
is simply change of form; what is lost in one direction is
gained in another; there is no difference in the sum total of
life and matter. Thus we see a great chemical truth grasped
by this author two thousand years ago, and applied by him
to speculative metaphysics.
58 The Divine Classic of Nan-Hua.

“The reason that Wang T’ai is thus in possession of this
doctrine,” replied Chang Ki, “is only that, having once
succeeded in apprehending it, he has kept it ever since pure
and unadulterated in his heart; why should he be thus
extravagantly reverenced? ”

Confucius answered, “A man cannot see himself reflected
in running water, but only in water that is still. The move-
ment of the water imparts a movement to the face reflected
init. Of all inanimate objects endowed with life there are
only two things that can be said to live perpetually—the
cypress and the pine-tree; for they are evergreens, the same
in summer and in winter. Of all men who have received
life from Heaven, there is only the Emperor Shun who was
gifted with a perfect nature; for he succeeded in rectifying
his own spirit and keeping others straight as well. By pre-
serving the true doctrine from the first, the verification [of
its truth] will appear afterwards; just as a man who cherishes
and improves his muscularity will never be a prey to fear.

NorTsr.—This last phrase is a translation of the Commen-
tary. The text in the original is exceedingly obscure.

A brave, lusty fellow will go courageously through nine
legions of soldiers; and thus will those act who wish to
acquire reputation. Moreover, the human body is [an embo-
diment of] Heaven and Earth; the Universe is its dwelling
place; the head, trunk, arms and legs combined, form the
lodgment [of the soul,] while the eyes and ears are its out-
ward manifestation; and knowing none but the true wisdom,
the soul is endowed with everlasting life; (or, is delivered
from eternal death.) Furthermore, supposing that Wang
T’ai, on a certain day, were to ascend a lofty eminence,
leaving the world below; such is the reverence with which
he is regarded that men would not part with him, but insist
The Manifestation of Inward Virtue. 59

upon accompanying him to his retirement. He however
would be strongly averse to this, not wishing to be any more
the teacher of the world.”

There was another man who had lost his feet, named Shén *
T’u-chia. He was a fellow-student of Tsze-chang, native of
the state of Chén, in company with whom he attended the
school of Pé-hwén Wu-jén. One day Tsze-chang said to
his friend, “If you will go out first, I will follow you; or if
you like me to start first, you can come after me.” The
next day Tsze-chang and Shén T’u-chia were sitting toge-
ther in the house, and Tsze-chang repeated his words, adding
“ And now I want to go out; will you stay behind, or have
you any objection? Another thing: I notice that you don’t
give way in the presence of an official; do you think, pray,
that you are as good as he?”

“Is it customary within the school-house,” replied Shén,
‘‘to recognise the difference between those who are officials and
those who are not ? Now it is evident from the delight you
take in your official rank that your virtue is not to be com-
pared to that of other men. I have heard it said, that, bright
as a mirror may be, it becomes dull if dust be allowed to
accumulate upon its surface. A long residence in company
with good men can result in nothing but good; so in order
to improve your extensive experience you have placed your-
self under a teacher. And yet you can utter such words as
you have just spoken; is there nothing wrong, think you
in them?”

“You have no feet,” retorted Tsze-chang, “and yet you
would contest your own merit against Yao himself! If your
virtue is so great in your own imagination, how comes it that
you have punished yourself by cutting off your feet?”

“Those who are compelled to state a case against them-
60 The Divine Classic of Nan-Hua.

selves and yet have not cut off their feet, are numerous
enough,” said Shén; “and so are those who have not been
compelled to confess their crimes while they still retain their
feet. It is only the virtuous, who, recognising the loss of
their feet as the decree of Heaven, accept the calamity know-
ing that there is no help for it. Ifa man takes his stand
full in front of a target, exposing himself to the arrows of an
archer so skilful as never to miss the bull’s-eye, and yet does
not get killed, it is because he is predestined not to lose his
life. There are many men with all their limbs complete who
laugh at me because I have lost my feet, and it is natural for
me to be enraged with them; but now, by virtue of the
instructions of my teacher, I am able to hear them without
anger. Ido not know whether itis that my teacher has
washed me clean with his holy exhortation! I have been
with him now for nineteen years, and he has not yet found
out that I have no feet. Now you and I are both engaged
in learning wisdom and virtue—things which pertain to the
inner man—and you pay attention merely to my outward
appearance; are you not very wrong in this?” Whereupon
Tsze-chang altered his demeanour, and assuming a respect-
fal attitude and serious expression of face, begged that Shén
T’u-chia would not repeat the words he had just uttered.

There was another man in the state of Lu who had no
toes ; so he came to see Confucius walking on his heels. To
whom Confucius said, “‘ Formerly you were careless, and the
consequence was that you lost your toes; so that although
you come to see me now, there is no good to be done.”

“T lost my toes,” replied the toeless man, “ because I did
not know the world, and held my body in very light esteem;
now that I come to see you, I have with me what is of far
greater value than my toes, and which I intend to preserve.
The Manifestation of Inward Virtue. 61

Nore,--At this time the abscission of a man’s toes was a
recognised punishment, and the criminality of a toeless man
was as evident to everybody as that of a man, in later times,
whose ears have been cut off.

There is nothing which is not covered by Heaven, or which
is not contained by the Earth; therefore I come to you, Sir,
for in this respect you resemble heaven and earth. How,
then, can you receive me with such words?”

“JT am a vile person,” replied Confucius. “ Pray, Sir, why
do you not enter my house? I beg of you to impart to me
the doctrines that you hold.” But the toeless man hurried
off. Then Confucius turned to his disciples and said, “ My
young friends, put forth all your efforts. Here is this man,
who has lost his toes through former misdemeanours, now
striving to atone for his faults by receiving instruction; how
much more, then, should those whose virtue is complete
[pursue their researches] with diligence !”’

Meanwhile, the toeless man went to the philosopher Lao
Tsze, and said, “ Can Confucius be yet regarded as a man
who excels all others? How was it that he once came to
you in Loh to learn your doctrines ?” :

Nots.--For account of the visit here referred to, see Ha-
cursus.

“Surely he could only have done so to gain a false
(undeserved) reputation for the marvellous. Doesn’t he
know that, to a really superior man, reputation is as manacles
and gyves ?”

“ How is it,’ replied Lao Tsze, “you have not explained
to him that life and death are governed by the same law, and
that right and wrong are linked together in one ?”

Nore.—The translation of the above sentence is a not very
successful attempt to preserve literalness at the expense of

perspicuity. The text runs DE HE B {%, Uy A

Bw B — A and means that life and death, right and
62 The Divine Classic of Nan-Hua.

wrong, belong to the same category,—é.¢., that there is no
real difference between either. The Commentators say, simply,

$6 FG Tk AE, HR AL HR JE.

“ His nature is implanted in him by Heaven,” replied the.
toeless man; “how can it be altered by any such explana-
tions ?”

The Duke Ngai of Lu said to Confucius, “‘ There was once

an ugly man who went by the name of Ai-t’ai T’o.

Notn.--The word ai means wretched, sorrowful; ¢’ai
means jaded and worn out; T’o was the man’s name, The
expression might be roughly translated “ Dismal T’o,”

With him lived another man, who would never leave him.
The wife of T’o, seeing this, said to her parents, It is better
to be even the concubine of Ai-t’ai T’o than to be the wife of
another man, though there should be as many as ten of them.
Although I have never heard him sing, yet I always harmonise
with him. He did not enjoy the rank of prince, and so was.
not able to succour the distressed or save the dying; he had
no income from the state, and so was unable to feed the hun-
gry; and he was so ugly as almost to terrify people out of.
their wits. He was not able to originate anything ; he was
useless in every sense of the word. And yet, he was beloved
and respected by both men and women; there must have
been some great difference between him and others! I sent
for him once, to see him; and certainly he was hideous:
enough to scare the whole country. But before I had lived
in his company for a month, I began to like him very much;
before I had known him a year, I believed in him so thoroughly
that I conceived the idea of making my kingdom over to him
to govern. His demeanour was excessively quiet and un-
moved; but whatever question you proposed to him he was
always ready with an answer. He was by no means forward
in conversation, but once engage him in talk and he showed
The Manifestation of Inward Virtue. 63

you how well he could converse. I felt quite abashed, some-
times, in his presence. And yet, after I had once entrusted
him with the direction of state affairs, he went away ina
very little time. Iwas greatly grieved, and felt as though
I had sustained a loss; there was no one to share the plea-
sures of my kingdom with me. What sort of a man can he
have been?”

Confucius replied, “ Business often takes me to the state
of Tsu, where I once saw a sucking-pig devouring its dead
mother. Suddenly it discovered that it was its mother, and
immediately rushed away. In loving one’s mother it is not
her outward body that one loves, but that which gives her
body life. When a man dies and is buried, there is no longer
any occasion for expense on his behalf. No one wants the
boots of a man whose feet have been cut off. Both such
persons are devoid of virtue.

Note.—Lither this is a very obscure passage or the doc-
trine is unreasonable. The Commentators explain it by
assuming that one man was killed in a brawl and the other
lost his feet as a punishment for some offence,

An Imperial charioteer neither cuts his finger-nails nor
pierces the lobes of his ears;

Norz.—“ Because no one is permitted about the Emperor's
person who is not corporeally perfect.”—Comm,

when a mandarin’s servant takes to himself a wife, it is con-
sidered necessary that he should be allowed to remain at home
for some time, away from service. Thus do men cherish
those whose bodies are entirely perfect; how much more,
then, should they love and cherish those whose virtue is
equally complete! Now men believe Ai-t’ai To although he
did not speak, and loved him although he had no merit out-
wardly. When he was offered the government he soon
discarded it; this proves that he was a man of perfect parts,
though he did not parade his virtue.”
64 The Divine Classic of Nan-Hua.

“In what sense can he be called a man of perfect parts?”
enquired the Duke.

Confucius replied, “Life and death, preservation and ruin,
success and failure, wealth and poverty, worth and worth-
lessness, defamation and eulogy, hunger and thirst, cold and
heat, are all matters of vicissitude and destiny. Not even
the wisest among us can account for the alternation of day
and night; so that we need uot allow such things to disturb
our harmony with Heaven or to effect an entrance into the
seat of our spiritual perceptions.

NOTE, See WwW A RK per FF. The Commentary adds,
i th SE b-

By meeting these vicissitudes with cheerful equanimity
[taking things as they come], there will be no loss of satis-
faction [or contentment]. Be it day or night, there will be
no inlet [for discontent], and it will be spring-time to such
a man vis-a-vis the entire Universe.

Note.—-The man will have an inexhaustible spring-time
in his own heart, irrespective of the changing seasons of the
year, and the constant vicissitudes of the world.

“Such,” [concluded Confucius], “are the characteristics
which make up a man of perfect parts.”

“ But what do you mean,” rejoined the Duke, “ by saying
that this virtue has no outward manifestation ? ”

“There is no tranquillity to be found on earth equal to
the tranquillity of still water,” was the reply. “This can
only be acquired by accordance with a certain method. Itis
necessary to preserve perfect peace of mind within, and then
there will be no agitation from without. It is by constantly
renovating the harmony once perfected, that perfect virtue
is to be obtained. Wherefore, virtue is not outwardly
manifest; but nothing in the world can ever sever it [from
the heart ].”
The Manifestation of Inward Virtue. 65

A few days afterwards, Duke Ngai said to the disciple
Ming Sun, “ Formerly I was a prince of the empire, my face
turned towards the South, with all the people in my power;
I was greatly apprehensive of their sufferings,

Nors.--3E- Rendered by the Commentators B.

and kept myself thoroughly informed of their condition.
Since then I have heard the words of the Sage; and I begin
to fear that my feelings have not been genuine, that I have
held my own person in too light esteem and have allowed
my kingdom to go to ruin. The relations between Confucius
and myself are not those of prince and ministers; by force
of his great virtue we are friends and equals.”

The ways of virtue are not straight; they are winding,
like the branches of a tree. Confucius used these persuasions
upon Duke Ling of Wei, and the Duke was greatly delighted
with them; but afterwards, when he met with a man of per-
fect virtue, he regarded him as a stubborn and stiffnecked
person. Duke Wang of Ts’i was informed respecting a man
who was afflicted with a protuberance the size of an earthen
waterpot; and the Duke was vastly pleased. Afterwards,
however, when he saw a man who had no such imperfection,
he, too, regarded him in the same light as Duke Ling

regarded the man of perfect virtue.

Nore.—This last phrase is a very free translation of the
text, The expression in the original, however, which is the
same in both passages, is incapable of being rendered more

approximately : mn ig y=) 5B .

Thus the man of perfect virtue is oblivious of external
appearances; he forgets that of which other men cherish the
remembrance, and what is forgotten by others he does not
forget; and this may be called the True Forgetfulness.

When the spiritual man is in the enjoyment of inward
happiness, he knows that itis the fruit of some hidden source.
66 The Divine Classic of Nan-Hua.

Restraint results in its preservation [or cohesion], and virtue
becomes its supplement; just as the pursuit of handicraft
develops into commerce. In the heart of a spiritual man
there are no anxious thoughts. Why should he use his
wisdom? He does not require to be carved [or moulded].
Why should he use means of preservation [i.¢., to bind his
virtue up safely, lest it should be diffused]? There is no
danger of its being lost. Why should he exercise his virtue?
It is not a question of merchandise. Why should he act like
a merchant? These four things come by the nourishment and
care of Heaven; and this heavenly nourishment is communi-
cated by the bestowal of heavenly food. He who is thus
furnished with support from on high is independent of his
fellow-creatures. Although as regards outward appearance
he is simply a man, yet he does not participate in the passions
of ordinary people;

Nots.—He has no salient characteristics; his wisdom,
benevolence and justice are all evenly balanced.

although as regards his corporeal human semblance he is not
to be distinguished from the common herd, mankind at large,
yet on account of his evenly balanced feelings he is above the
ordinary distinctions of right and wrong. How utterly puny
and insignificant is the body when compared with the whole
of creation! In this respect the spiritual man is simply a
unit among his fellows, differing in nothing from them. Yet
how exalted is he, he alone bringing his heaven-bestowed
virtue to perfection !

Huei Tsze asked Chuang Tsze, saying, “But after all,
can a man have no passions?” “ Certainly,” replied Chuang
Tsze. “ But if a man has no passions,” pursued Huei Tsze,
‘how can he be reckond a man at all?”

Chuang Tsze replied: “It was Nature that gaye man his
The Manifestation of Inward Virtue. 67

varying aspect and expression; Heaven bestowed upon him
his corporeal frame; how, then, can you say that he is not
a man?”

“But if you say that he is a man,” retorted Huei Tsze, “a
man cannot be without feelings ! ”

“T did not say anything about such feelings as you refer
to,” answered Chuang Tsze. “The freedom from passions
of which I speak. is that which prevents a man from allowing
his desires and his aversions to inflict internal injury upon
his body; and these predilections being always natural to
him, he abstains from doing anything to increase artificially
what was born in him.”

Nore,—Augment by gratification.

Huei Tsze replied, “ But if a man is not to gratify his
natural desires, what is to become of this body of mine ?”

“Tt was Nature that gave man his varying aspect and
expression,” repeated Chuang Tsze, “and Heaven bestowed
upon him his corporeal frame; freedom from the domination
of desires and aversions is that which preserves his body
from harm. You, Sir, are at present giving full rein to your
spirit, and wearying your mental vigour by your favourite
custom of leaning against a tree and singing to your own
accompaniment upon the harpsichord with closed eyes.

Note.—Huei Tsze rather prided himself upon his vocal
and musical accomplishments.

Heaven has appointed [or chosen for] you a corporeal frame,
and yet you must needs put yourself to the trouble of blowing
your own trumpet, aud spreading the fame of your perfections
all abroad!”
ey The Divine Classic of Nan-Hua.

THAPDER X41.

Tae Usrveressr Tracume.

A man wh> ucderstazis the ways of Heaven and the
Ways of men may be regarded as having atiained perfection.
Tz: wisdom which enables a man io undersiand the ways of
Heaven sprngs =:= Heaven itself. Understanding the
ways ci men he uses his wisdom to preserve and nourish ns
Ts, The length of -==: years cannot be known: even when
the span of life oriz=i by Heaven is accomplished the
secret of (=: ‘s si wnattamed. The wisdom of him who
understands the ways of Heaven is superlaiive mdeed. Al
anaes SiNst iiciaccs. bis wisdom enables him 1

== and watch oniil all ev2utca“y becomes secure. While
a is thus waiting, he leaves his a[airs m an wuscitied state.

Yet how can i: be known, from whai I have <a:i, whether
Heav= acti Man are 22 one and the same thing? For
where there ‘=: a Divine Man,

Nore —_ EBA. Here used im iis esoierie sxc: © par-
takcz of ics exemce of divinity.”
there is a's; divine wisiem, Ani what /s he who —:7 be
ci_=i a divine =2-: ‘The divine men of ancient times
wasted => conjectures upon th: icsiztitcant "men cr ihngs®
eround tiem: they pot forth no exiraordmary cicris to
achieve great things: they =:+2> devised plans for accom-

 
 
The Universal Teacher. 69

plishing any business. By this means they never gave
themselves cause for repentance for having made mistakes,
or for self-complacency in the event of. successfully complet-
ing an undertaking. Thus they could scale lofty heights
without being afraid, plunge into water and not be drowned,
pass through fire and not be burnt; thus did their experience
enable them to soar into the very heights of Wisdom. When
the divine men of ancient times went to sleep, they never
dreamed; and during their waking hours they knew no
sorrow. In eating, they disregarded the sweetness and relish
of their food; they took dezp, regular breaths, [for] the
divine man draws his breath from his heels, while the vulgar
herd breathe only in their gullets. Ifa question ever arises
among the people in which differences of opinion lead to
brawling, whether the disputants are unable to speak from
choking [with choler] or whether their words find vent, it
is first as though they were all vomiting. Their licentious-
ness lies deep, and their natural good inclinations are pro-
portionately shallow.

For the Divine Men of old, life had no attractions and
death no terrors. Living, they experienced no elation; dying,
they offered no resistance. Whether they suddenly departed
or as suddenly returned, there was an end of it. They did
not forget the past, nor did they seek information about
what was to come at the end. Being born, they accepted
the fact as it stood; when the oblivion of death came, they
just returned, to what they had been before. This being so,
their hearts did not reject the True Wisdom; they did not,
like others, invoke human means to carry out the decrees of
Heaven. Thus was it that they were called Divine Men.
Again, such being the case, their hearts were free from care,
and they preserved a condition of absolute inactivity.
70 The Divine Classic of Nan-Hua.

Note. —# ws une Synonymous with the well-known

formulas, oe #5) which embodies the Buddhistic idea of
nonentity,—the annihilation of energy, passion, and thought,

Their foreheads pure as though bathed with water,

Note.—The allusion here seems to be to a custom of wash-
ing the face of a person at the point of death, as emblem-
atical of the freedom of his heart from sorrow and care,

while all others are freezing in misery, they are in the enjoy-
ment of autumn weather; whether it be cold or hot for others,
it is like springtime to them. Joy and sorrow are no more
to them than the four seasons. They act just according to
whatever circumstances may arise, without thinking how it
may all turn out.

As regards the use of soldiers by the Holy Man: the state
may be destroyed, and yet the soldier’s heart be not estranged.
If he be treated with generosity and favour, the benefits will
descend for ten thousand years; and yet, the Holy Man does
not claim to be a special lover of men.

Note.—To this passage the commentator appends a rather
valuable exposition. It runs as follows. To act in natural
accordance with the principles of benevolence and righteous-
ness is not the same thing as acting benevolently and
righteously for the sake of doing so. When the Holy Man
administers the affairs of the world because it is his nature
to do so [without special intent] he is in this respect like the

Divine Man, [who also is Sn te]. The phrase about the

employment of soldiers refers to the 8 BR ii aR Ag
exercise of justice or righteousness, the phrase about showing

favour and generosity refers to the 8 oR Ww aR Ay
exercise of benevolence,”—This doctrine of spontaneous well-
doing being nobler than acting according to right simply
because it is right, is no less opposed to Western ideas than
to the teachings of Mencius: see Mang Tsze, Chap. XXVIII,
verses 1—6. The passage is too long for quotation. The

idea of Spontaneous Virtue is embraced in the Ie R
Diagram == of the Yih King; butit is there distinctly stated

that “its benefits depend upon the preservation of moral
rectitude,”

He who takes delight in fully understanding men and
The Uniwersal Teacher. 71

things is not a Holy Man. Acting benevolently to those
who are nearly related to us cannot be called benevolence,
He whose actions are dependent upon times and seasons can-
not be called a virtuous man.

Norr.—- Commonly rendered “ Sage,”

He who cannot discriminate between good and evil cannot be
regarded as a model man.

Notz,—#4 F 5 asin the Confucian books,

He whose only object is to get up a reputation, to the pre-
judice of his proper self, is not worthy the name of scholar.
He who improperly disregards his own person cannot be
employed on the business of others. When Hu Pu-tsieh,
Wu Kuan, Péh I, Shuh Ts’i, Ki Tsze, Si Yu, Ki T’a and
Shén T’u-t’i were entrusted with the affairs of other men and
carrying out their wishes, they left their own affairs alone.
The aspect of the Divine Men of old was that of integrity,
but there was no familiarity about them. Although they were
very modest and retiring, they yet did not cringe to others;
looking as hard as corners, they were yet not immoveable
—gq.d., deaf to reason; they displayed a passionless exterior,
there was nothing really unsubstantial about them; if they
wore a smiling face, it was only the appearance of pleasure;
when they acted, they did so spontaneously, and not with
deliberate intent; when pleasurably excited, the feeling
manifested itself in their countenance of its own accord ;
when at ease, their virtue reached its zenith; preserving a
dignified or solemn demeanour, they appeared as though
transmitting their doctrines [to the world]; high and exalted
as they were, they could not be bound by ordinary restric-
tions; [their virtue] being enduring [or uninterrupted] they
never appeared in any way pressed or hurried; oblivious
72 The Divine Classic of Nan-Hua.

and abstracted, they forgot the words they had themselves

uttered.

NotEe.—Dr. Williams translates this phrase, “ He was so
dismayed he forgot what he had said.” All the above sen-
tences read very ambiguously in the text ; no more than an
approach to their actual meaning is here attempted. The
far-fetched character and conciseness of the original render
it exceedingly difficult to translate. The Commentaries are
all wildly different from one mother.

They manifested their capacities by the administration of
punishment; by the inculcation of ceremonies [or rules of
courtesy ] they assisted [Jit., gave wings to] upright conduct
or justice ;
N orr.—f8, added by the Commentator.

by the éxercise of their wisdom they knew how properly to
time [their actions]; by their virtue they were enabled to
guide the people in the correct course of conduct. In mani-
festing their capacities by the administration of punishments,
they killed all who deserved death. In assisting uprightness
by the inculcation of politeness, they caused the whole world
to be pervaded by courtesy. In knowing how to time their
actions by the exercise of their wisdom, they prevented the
nonfulfilment of what was once begun. In guiding the peo-
ple aright by their virtue: —this phrase implies that they
enabled all those who had feet to walk with, to ascend the
Hill [of Virtue].

Nore.— Fr. The amplification of 1z is added by the
Commentaior.

Other men regarded [the Divine Men] as diligent and
laborious in their work; but in the view [of the Divine Men
themselves] both bad and good were alike included in the
same manifestation of Heaven.

Norr.—Text,—; Commentary, #8. Governing principle ;

KH, 8 RZ A ab. or, all are simply different

manifestations of the same original source,

If others say that all proceeds from One [that there is put
The Universal Teacher. 13

One reality], the Divine Man says the same; if others affirm
the contrary, the Divine Man still says that all is One. He
who says that all is One, is under the direct inspiration of
Heaven [7it., is Heaven’s disciple]; those who hold the con-
trary are simply the disciples of men. Thus it cannot be
said [on the supposition that all is One] that Heaven is
more excellent than Man. Such was the teaching of the
Divine Men.

Life and Death are alike the result of Destiny, just as the
ceaseless alternation of night and dawn is also the decree of
Heaven. It is therefore bootless for men to attempt to have
any say in the matter. This is the true view to take of the
Universe. The love that a man has for his own body leads
him to regard Heaven as his Father; how much more, then,
will it cause him to recognise the superabundant excellence
of the Great Teacher of all !

When men have a Prince whom they regard as greatly
superior to themselves, they do not think of their own safety
in carrying out his behests; how much more, then, will they
not do the same in the case of a Divine Man?

When water dries up, the fish are left stranded upon the
dry ground. If you moisten them only a little, or pour a few
drops of water upon them, the relief afforded is not half so
great as if you were to put them into a river or a lake.

Men praise the Emperor Yao for his good qualities, and
condemn the Emperor Kieh Kuei for his bad ones; but-my
theory teaches me to disregard the worth of the one and the
wickedness of the other, and to recognise no difference be-
tween them.

In going to and fro upon the surface of the earth, I wear
out my life. When I grow old, I begin to take rest in the
prospect of approaching death. Thus, during my life, and
74, The Divine Classic of Nan-Hua.

when the time comes for me to die, under both conditions I
am at peace.

If you bury a boat in the crevice of a mountain, and then
surround that mountain with water, the boat may be said to
be very securely guarded. Yet how can one know whether
in the middle of the night some strong man may not come
and carry it off upon his shoulders? Stupid people do not
think of this contingency. It is natural for large things to
be made the receptacle of small ones; yet who can be assured °
that they [7.e. the latter] may still not be lost? But if the
principles of Heaven are once stored up in the hearts of men,
lost they can never be. This is a great and eternal truth.

Note.— The original of the phrase I have italicised is

enigmatical enough at first sight: aa K TR K Tt.
The rendering I have adopted is that of the Commentary.

When the mould [or pattern] of the human body is first
formed, there is rejoicing; when the man attains completion,
the metamorphoses of which he is the subject are without
end, and then the delight is past all reckoning. Therefore
the Holy Man rejoices in the thought that in the whole Uni-
verse there is nothing lost. Those who understand Heaven,
who understand the growth of men from youth to age, who
understand the beginning and the end: such are ‘they from
whom other men may learn. It is thus the Great Teacher
of All upon whom everything else depends; and every single
transmutation [or, the first change that takes place] takes
its rise from him. The doctrine he professes involves the
play of human passions and sincerity of purpose; but it stops
short of action and manifestation. It instructs others, but
they do not receive its teachings. It can be secured by all,
while yet it is invisible. Its sources have existed from im-
memorial time; before Heaven and Earth were formed it was
The Universal Teacher. 75

already in being. Spirits of the dead receiving it become
divine; the very gods themselves owe their divinity to its
influence, and by it both Heaven and Earth were produced.
Though high exalted over North, South, East and West, the
Zenith and the Nadir, it is yet not conscious of elevation;
though underneath everything, it feels not any depression.
Before the birth of Heaven and Earth its length of days went
by unperceived; growing and living for ever, it yet never
became old.
NotTEe.—Compare Proverbs VIII, verses 22-29,

Hsi-wei Shih

NotTEe.—A legendary emperor reputed to have lived shortly
after P’an-ku Shih,

secured this Principle, and by virtue of it he administered
the affairs of the whole world. Fuh-hi Shih obtained it;
and by it gradually acquired possession of the original con-
stitution of all things. The stars in the tail of the Great
Bear obtained it; and by it were enabled to remain steadfast
in their position for thousands and thousands of years. The
Sun and Moon obtained it; and by its virtue were enabled to
revolve in their courses for thousands and thousands of years
without once resting. K’an Pei obtained it; and by it was
enabled to become known as the Prophet of the Kw’én-lwén
Shan. Ping I, the River-God, obtained it; and it enabled
him to disport himself at pleasure in the mighty streams.
Kien Wu obtained it; and by its help lived on the Great
Mountain. Huang Ti obtained it; and was enabled to mount
up to the clouds of Heaven. The Emperor Chuang Hiuh
obtained it; and by it took up his abode in the Sombre
Palace. The prophet Yii Ch’iang obtained it; and was
enabled to become ruler of the North Pole. Si Wang Mu

Nore.— fy -E Ht 3 the Royal Mother of the West. See
Mayers, 572,
76 The Divine Classic of Nan-Hua.

obtained it; and she took up her abode at Shao Kuang.
Thus it is impossible to know what took place in the Begin-
ning, and it is also impossible to know what there will be in
the End. P’éng Tsu obtained it; and his years stretched
from the time of the Emperor Yii to that of the Five Princes
of the Emperor.

NotE.—Say from B, C. 2,300 to B. C. 685, or thereabouts,
Poetic licence is here pretty freely used.

Fu Yueh [a Prime Minister under the Shang Dynasty]
obtained it; and he aided the Emperor Wu Ting to gain
possession of the whole empire, ascending after his death to
the eastern region of the Milky Way, where he was enthroned
upon one of the stars in the constellation Sagittarius.

Notrt.—There is a star in the seventh zodiacal constellation

of the stars Y and § which is known among the Chinese as
Fu-yueh, the name of the personage in question.

Thus he may be said to have taken his place among the
stars as one of them.

Nan-péh Tsze-ku’éi asked Lii-Yi, saying, ‘‘Although you
have attained a great age, Sir, your countenance has all the
freshness of a little child’s; I pray you tell me the reason?”

Lui Yii replied, “It is because I have attained to True
Wisdom.”

“And how can this Wisdom be learnt?” pursued the other.

“Alas!” rejoined Li Yi, “I fear that you, Sir, are not
the man to learn it. There was a man named P’ub-liang
Yih, who had all the talents and capacity of a Holy Man,
but lacked his wisdom. Now I possess the wisdom of the
Holy Man, but lack his capacity. I therefore attempted to
impart the true wisdom to P’uh-liang, in order that he might
attain to the full complement of a Holy Man. Well, it was
easy enough, was it not, to instruct in the wisdom of the
Holy Man one who was already gifted with the Holy Man’s
The Universal Teacher. 77

capacities? So I proceeded carefully with my instructions,
and in three days’ time he had learnt to forget entirely [or to
disregard] all worldly matters. After this had been achieved
I taught him seven days more, and he learnt to disregard all
created things. Having progressed so far, I taught him
again for nine days, and at the expiration of that time he
had become quite independent of life [or, had learned to
disregard his bodily existence]. This having been accom-
plished he was able to penetrate and fully understand (the
doctrine). Being able thus to understand, he afterwards
was able to recognise the truth that All is One. Recognising
this truth clearly, the past and present were to him the same.
Past and present being thus annihilated, he was enabled to
progress so far as to see that Life and Death are One. If
the body dies, [this Wisdom] does not die with it; while the
body lives [or maintains its ascendency ] Wisdom is virtually
in a state of annihilation.

NotE.—Compare the saying of Confucius, Zun-yii, Book
XV, chap 8:—“ The determined scholar and the man of virtue
will not seek to live at the expense of injuring their virtue.
They will even sacrifice their lives to preserve their virtue
complete.” .

The wisdom of the Holy Man neither refrains from hu-
mouring others nor from running counter to them; there is

nothing about it either unimpaired or incomplete.

Nore. — fh A BY th, FE AS RK ab

Its name is called Tranquil amid Provocation: The implica-
tion of this is that in the face of opposition and abuse it
still proceeds quietly in the accomplishment of its designs.”

“ And how did you hear all this?” enquired Nan-péh
Tsze-k’uéi.

“T read it in the books that have been written,” rejoined
Lii Yi. “ By a study of such writings I arrived at a full
78 The Divine Classic of Nan-Hua.

comprehension of their import. When I understood so much,
T lent an ear to verbal instructions, and having been taught
by word of mouth, I then put the precepts into practice.
When I had learnt to practice what I had thus heard, the joy

that came to me was like the singing of music ;

Nore.—Or, “my heart was full of songs, from the happi-
ness I then enjoyed.”

and I then became silent and abstracted. From this
abstraction I fell into a state of rapt contemplation; after
which I began to wonder whence this Wisdom originally
sprang.”

A man named O-érh Tsze-yii being sick, Tsze-sze went
to visit him.

Nor#.—This does not refer to the grandson of Confucius,
who indited the Chung Yung.

O-érh Tsze-yii exclaimed, “‘ How great and how exalted is
the Creator of the universe, by whom I am afflicted with
these infirmities and cramps; a hunched dwarf as I am, with
a carbuncle on my back! This carbuncle of mine has five
holes in it; my chin is bent down to the level of my navel, so
that my shoulders rise above my head; my neck is crooked,
so that my back points upward. The elements [as they
concern me] are all in confusion; my heart is unable to
participate in any matter whatever. I limp along like the
cripple Iam; and when I see myself reflected in a pool I
cry Alas, alas, that the Creator should have made me such a
deformed cripple as this!”

“And do you feel your infirmities so very much?”
enquired Tsze-sze.

“No,” replied the cripple, “I do not. Why should I?
Supposing that my left shoulder were metamorphosed into a
fowl, I should crow at night to herald the approaching dawn;
if my right shoulder were transformed into a bullet, I should
The Universal Teacher. 19

be instrumental in shooting birds. Were the end bone of
my spine transformed into a chariot-wheel, I would use my
spirit as a horse, and drive it, and no other, in my chariot.
Besides which, when a man is appointed to be born, he will
be born; and when the time comes for him to die, he will
die. Fulfilling this destiny, and bowing to it at every step
in life, he will neither prefer the one or dread the other. As
the old saying goes, this relief from the anxieties of life and
death is as great as that experienced by one who, being
strung up by the heeis, is suddenly cut down. But it is
impossible for a man to shake himself thus free, unaided ;
for the human heart is naturally hampered and bound. I
have known for a long time that created beings cannot cope
with Heaven; why, then, should I experience regret [i.e.,
repine]?”

Nott.—The curious illustrations employed above may be
summarised as follows. ‘“ Whatever may be my sphere in
life, I should have to fulfil the duties appertaining to it, If
I were a cock, I should crow at daybreak; were I a bullet,

I should be ejected from a crossbow —and so on; being a

useless cripple, I accept the fact as the unimpeachable ordin-
ance of the Creator.” -A Chinese Epictetus, one may say.

O-érh Tsze-lai was very sick; he lay panting and gasping
for breath, and was on the point of dying. His wife and
children stood round his bed, crying bitterly. A friend of
his named Tsze Li, calling to ask after him, said to the wife,
“ §ss! Get out with you, and don’t harass the dying man
[with your lamentations].” Then, leaning up against the
door, he said to O-érh Tsze-lai, “ How great and wonderful
are the mysteries of Creation! Who can tell what now lies
before you to do, or to enjoy ? [Yet] you may be born again
as the liver of a rat, or as the back of some insect.”

“ A son,” replied Tsze-lai, “is always implicitly obedient
to his parents; whether they tell him to go North, South,
80 The Divine Classic of Nan-Hua.

East or West, he ever follows their commands. The rela-
tions of a man to the Yin and Yang differ but little from
those of a son to his parents. If then it be decreed from
above that I am to die, and I turn a deaf ear to the voice,
would not that stamp me as overbearing and rebellious,
while no guilt would attach to Heaven? This great world
supports my frame upon its surface. During life, I work
with diligence; when I grow old, I enjoy ease and leisure ;
when the time comes for me to die, I rest from my labours
altogether. Thus I am happy in my life, and equally happy
in my death.

At present there is a well-known caster of metals, in whose
crucible [or fusing-pot] the molten metal bubbled and
spurted up, saying, J am destined to be made into a tico-edged
rapier. This made the armourer think that there must be
something decidedly uncanny about the metal. So, if a feetal
embryo were to say J am a man, I am a man, the Creator
would certainly think just as the armourer did. If Heaven
and Earth be likened to a great furnace, and the process of
creation compared to the smelting of metals, what place is

there to which I might not go?”

NotrEe.—The meaning of this is obvious. If we are in the
hands of the Creator what a smelting-pot full of metal is in
the hands of an armourer, where may we not be sent, and in
what forms may we not subsequently exist ?—Compare the
Scriptural allegory of the potter and the clay. The idea is
precisely the same.

Having arrived at this conclusion the sick man fell asleep;
after which he awoke much refreshed.

There were once three men, all great friends, named Tsze
Sang-hu, Méng Tsze-fan, and Tsze K’ing-chang, who said,
** Who among us can be at once friendly, and unfriendly (in
his heart) ? act as a friend and at the same time not act as
such? Which of us can ascend to Heaven and disport himself
The Universal Teacher. 81

amid the skyey mist, or sportively dally in the great vacuum
of space? Which of us takes any pleasure in life, or seeg
any terror in death?’ The three men then looked smilingly
at one another, for all their hearts were in concord; thus was
it that they were such friends.

But unexpectedly, a few days afterward, Tsze Sang-hu
died. He had not been buried when Confucius heard of his
death, and sent his disciple Tsze-kung to see if he could be
of any assistance. [On his arrival], Tsze-kung found one
of the men composing ballads, and the other playing the
harpsichord and singing in harmony the words, ‘‘ Ah, Tsze
Sang-hu! Ah, Tsze Sang-hu! You have now put on a
state of immortality, while I am still fastened to my body.”

Nore.—“ Your corporeal has been changed into, or has
reverted to, its pure essence.” Compare St. Paul’s expression
in I Cor. XV.—His corruptible had put on incorruption, his
mortal had put on immortality.

Tsze-kung then hastened into the house, and said, “ May I
venture to ask whether you consider it in accordance with
the customary ceremonies to be singing in this manner in the
very presence of acorpse?”” The two men exchanged smiles,
and said one to the other, “What does he know of the idea
which underlies our ceremonies?”

Norzt.— The signification of the obsequies was to be
found in the assumption of immortality by the man who
was gone,”—CoMM.

So Tsze-kung returned and told Confucius all about it,
saying “ What kind of men can this be? There is no sort of
propriety about them. Utterly regardless of the duties which
devolved upon them, there they sat singing by the side of
the corpse itself, their countenances all unmoved. I don’t
know by what name to designate them. What sort of men
can they be?”
82 The Divine Classic of Nan-Hua.

Confucius replied, “ They are of those who wander without
the bounds [of conventional observances]; we confine our
saunterings to within. Those without and those within
cannot pull together. It was stupid of me to send yon to
mourn with the survivors. Those men are now attempting
to make a friend of the Creator, [or, to treat God as though
he were a man like themselves], and to disport themselves
amid the One Breath of Heaven and Earth, i.e. everywhere;
they regard life in the body as an incumbrance, such as an
enormous wen or tumour, and death as the cutting of it off,—
the bursting of a malignant boil. Being of this way of
thinking, how should they recognise any difference between
life and death, past and future? They regard a man as being
simply a figure produced by the borrowing of so much foreign
substance, a parasitic growth moulded into a human form.

NotTe.,—The Commentator reminds us that the same theory
is to be found less ambiguously worded in the Yuen-kioh
King, where it is affirmed that the four elements Earth, Wind,
Fire and Water, make up the component parts of the human
body. Compare also the following passage from Plato:—
“ When the time appointed for the creation of’ men arrived,
the Gods formed them in the earth by mixing earth, fire, and
the other two elements of which they are composed, toge-
ther."—Protagoras.

They banish from memory the functions of the liver and
the gall, the ear and the eye; they ignore the elementary
principles which underlie the transmutations of Nature, the
beginning and the end of things; listlessly and restlessly
they wander beyond the dust and dirt of the world in a re-
gion of contemplative nonentity. Such being their venue,
how can they be expected stupidly and unintelligently to
observe the ceremonies in vogue among the vulgar herd for
everybody to listen to and stare at?”

Tsze Kung replied, ‘‘ But, Master, if this be so, what rule
are we to follow?”
The Universal Teacher. 83

Confucius said, “ I am one who deserves death at the hands
of Heaven.

Nore— FF KZ B& Kah. The Commentators say

that this sentence is wholly inexplicable, It might perhaps

be rendered, “I am one who is subject to the restraints C2 RK
of Heaven.”

And yet, there is no difference in this respect between myself
and you.”

Tsze Kung said, “ Then may I venture to ask what plane
you occupy?” Confucius rejoined, “ Fish live naturally in
water; man finds his true life in [conformity with] nature.
As water forms a vehicle for the support of life, any pool
that may be dug will be sufficient for so many fish to live in;
and as Nature is analogous, so life will be tranquil irre-
spective of what there may be to do. Thus the fish in its
little pond may forget the rivers and the lakes, while man
remembers not the laws and maxims of the Doctrine.”

Note.—That is, the naturally, wise man follows the dic-
tates of nature naturally, not directing his conduct by rule
of thumb,

Tsze-kung said, “‘May I venture to enquire about the man
who is superior in ability to those around him?”

Nors.— ly AN; rendered by the Commentary i FF A;
the man who pursues a solitary course, by virtue of his
exceptional capabilities,

Confucius replied: “The exceptional man is exceptional
quoad his fellows: he is in harmony guoad Heaven.

Note.—The full sentence runs thus in the original : We

AS GS A TE FAK. Dr. Williams in his

Dictionary gives the following translation of the phrase,—
“The unequal pertains to man; Heaven has all things in
harmony.” It will be observed however that the learned

Doctor omits the first three characters altogether, using the

second We as nominative to the verb implied in yr. This
makes all the difference. I have of course taken the entire

sentence as it stands, regarding We A\ as the subject of the
84 The Divine Classic of Nan-Hua.

immediate predicate Wes FS A\ and also of the secondary

predicate ff TS KK. 1 may be permitted to suggest a
comparison between the translation I have adopted and the

following passage from the Confucian Analects, MME K 8

K HE A Bu 25 and also the expression in the Doctrine

of the Mean, mK AB K-
Therefore the smallest man who is thus in harmony with
Heaven, counts as a Superior Man among his fellows; and
he who is reckoned a Superior [or Model] Man is one who,
even in this small degree, is in harmony with Heaven.”

Norz.—K Zp A, NZ FE F; ete. Compare the
saying of Christ, ‘‘ He who is least in the Kingdom of Hea-
ven is greater than he,”

Yen-hwuy asked Confucius, saying, “ When the mother
of Méng Sun-ts’ai died, he wept and sobbed without shed-
ding a single tear; there was no real sorrow in his heart;
being in mourning, he did not grieve. These three things
were lacking. Yetin this matter he even overtopped the
people of Lu, thus acquiring a reputation without being
possessed of any real merit. This is what I call very strange!”

Confucius replied: “The man Méng Sun-ts’ai fulfilled
everything that devolved upon him. He has advanced in
knowledge. Wishing to place limits upon the ceremonies
proper to funerals he yet found himself unable to do so.
He has since succeeded in curtailing them, however. Méng
Sun-ts’ai knows no difference between life and death, or past
and future. If he is destined to be transformed into some
other being, he knows not, in the meantime, what his new
form is to be. If any creature is about [or is expecting] to
undergo the process of transformation, it still may be that
after all he will not be transformed; while if the process of
transformation is not anticipated, how can one know whether
it be not already accomplished? You and I are as yet ina
The Universal. Teacher. 85

dream; hitherto we have not awoke [to a comprehension of
these mysteries]. Although Méng Sun-ts’ai had all the
appearance of agitation, his heart was by no means deeply
wounded. Whatever may be the vicissitudes which arise
from day to day, death inspires him with no deep feelings.
When Méng knows that men expect him to weep, he weeps;
and thus it is [that he weeps without shedding tears ].
Moreover, people all recognise the Zgo in their identity;
but who can tell in what way this Zgo is one’s self ? Sup-
pose for instance you dream you are a bird, soaring up to
Heaven; or that you are a fish, darting to the bottom of an
abyss. At the present moment we are here, talking; how
are we to know whether we are awake or only dreaming?
If anything agreeable happens to us, we smile spontaneously ;
when the smile is once out [we know that} it was not pre-
meditated. Now as everything that happens is the result of
a specific ordinance, the transformation [of death] is very
lightly to be esteemed; and thus we are enabled to penetrate
the one inflexible principle of boundless Heaven.”

Yih Erh-tsze went to see Hii Yu, when Hii Yu said to
him, ‘“‘ What method does Yao adopt in teaching you?”

Notz.—#) rendered by the Commentary .

Yih Erh-tsze replied, “ Yao says to me, You must ‘yourself
learn benevolence and righteousness, in order to distinguish
between right and wrong.”

“Then what have you come here to me for?” replied Hi
Yu. “Now this Yao brands you with his benevolence and
righteousness, and tortures you with his right and wrong;
how will you be able in future to wander through the distant
vastnesses, or find any pleasure amid the transmutations [of
the world] ?”
86 The Divine Classic of Nan-Hua.

“Tn spite of what you say,” returned Yih, “I prefer to
wander within the boundaries that he prescribes for me.”

“On the contrary! said Hi Yu. ‘ Those whose vision
is impaired are unable to see whether the faces of others are
handsome; it is all one, to the blind, be an embroidered
surplice black or yellow.”

Yih Erh-tsze replied, “The beauty of Wu Chuang left
him; Kii Liang was deprived of his great strength, and the
Emperor Huang Ti lost his wisdom. The transformation
which came over these men was as though they had passed
through a furnace and been beaten into another shape. Who
knows but that the Creator may obliterate the brands you
spoke of, and heal the tortures [you say Yao inflicts upon
me, ] thus enabling me to improve the opportunity of perfect-
ing myself in order that I may follow you as your disciple?”

“Ah! well,” said Ha Yu, “it may be so. I will instruct
you in the more important rudiments. Ah, my Master! my
Master! Although he aids the whole creation, yet he claims
for himself no righteousness; though his favour reaches from
generation to generation, he still claims no benevolence ;
though his age dates from the most ancient times, he grows
not old; covering and supporting Heaven and Earth and
fashioning the forms of everything, he arrogates to himself
no genius. This is what I referred to just now when I spoke
of wandering through the distant space.”

Nore.—In this somewhat incoherent passage Hii Yu is
contrasting the petty maxims of Yao with the sublimer and
more daring conceptions of the Taoist school; the broader
and less trammelled ideas of him who, under the instructions
of the Ta Tsung Sze, takes unrestricted views of Nature and,
of Life, ;

Yen-hwuy said, “I, Hwuy, am making progress.” Con-
fucius replied, ‘‘ What is it you say?” ‘J have learnt to
disregard the terms benevolence and rectitude,” returned
The Universal Teacher. 87

Yen-hwuy. ‘So far so good, but yet not perfect,” said
Confucius. A few days afterwards they met again, when
Yen-hwuy once more said, “I have made progress.” ‘“ What
is it you say?” asked Confucius. Yen-hwuy replied, ‘I
have learnt to disregard ceremonies and music.”

Nove.—The early Jesuit missionaries affirmed that the
phrase “ ceremonies and music” was simply a euphemism for
“religion.” If there be any ground for this theory, a better
rendering perhaps would be “ public worship.”

“So far so good,” returned Confucius, “but not yet perfect.”
A few more days passed, and when they saw each other again
Yen-hwuy said, “I have progressed still further.” “ What
is it you say ?”’ enquired Confucius. ‘TI have learnt to sit
in perfect abstraction,” replied Yen-hwuy. ‘ What is it you
say about sitting in perfect abstraction?” said Confucius,
seriously. Yen-hwuy replied, “I neglect my body and allow
it to become effete; I discard my intelligence; so that,
divesting myself of all corporealties and permitting all
knowledge to flow away I have become as one who has
attained to complete perspicuity of vision. This is what I
mean by sitting in perfect abstraction.” “This,” rejoined
Confucius, “is indeed to become identified [with creation at
large], and to be freed from all partiality (or egotistic pre-
judices); there is then no hindrance to transformation. Now
you have attained to the condition of a sage; even I cannot
do more than follow in your steps.”

Tsze Yii and Tsze Sang were friends. On one occasion,
when it had rained continuously for ten days, Tsze Yi said
to himself, “I am afraid that Tsze Sang is in danger of fall-
ing sick ;”” so he wrapped up a quantity of rice and went to
give it him to eat. When he had arrived at Tsze Sang’s
door, he heard from inside sounds as it were of singing, of
88 The Divine Classic of Nan-Hua.

weeping, and of playing, on the lute; and of some one saying
“© father! O mother! Ah, Heaven! Ah, men!” in a very
weak voice, but hurriedly, as though reciting stanzas.
Whereupon Tsze Yii entered, and said, “How comes it that
you are singing these songs of yours in such a quavering
tone ?”

“T cannot tell,” replied Tsze Sang, ‘“ what it is that has
brought me to this extremity. Do my father and mother
desire that I should be thus impoverished ? Heaven is not
partial in its protection, nor is Earth partial in its support;
can I believe that Heaven and Earth have unjustly combined
to make me poor? I have been wondering, therefore, to
what this poverty of mine is due; and I have not yet been
able to discover. I can only conclude that the condition into
which I have fallen is the result of Fate.”
The Duty of Emperors and Princes. 89

CHAPTER VII.

Tuz Durty or Emperors anp Princes.

Lieh Ch’uéh propounded to Wang Li four questions, none
of which Wang Li was able to answer. Whereupon Lieh
Ch’uéh began to caper about with delight, and ran off to tell
P’u Yih-tsze, who was Wang Li’s tutor. P’u replied,
“And do you still wish to have your questions answered?
The Emperor Yu-yi Shih (Shun) was not comparable to
T’ai Shih (Fuh-hi?). Yu-yii Shih, for instance, exercised
benevolence and rectitude in order to secure his sover-
eignty over men; yet he was no more than a man himself,
and unable to raise himself above the inanimate or brute
creation. Now T’ai Shih took his repose leisurely, and when
he woke he proceeded complacently on his way. At one
time he would see no difference between himself and a horse;
at another he would see no difference between himself and
an ox.

4

Notre.—This seems a singular characteristic to praise in
an Emperor; but we must remember that according to the
philosophy of which Chuang Tsze was the principal exponent,
there was no radical difference between anything in the whole
creation ; all were manifestations of the same. original
essence, and their only dissimilarity lay in their accidental
outward forms, The Chinese have drawn a proverb from the

above passage to the following effect :— ie HK BS 5B

BZUAE FRAFE ZU SF.
90 The Divine Classic of Nan-Ilua.

His undorstanding of this doctrine was such as to inspiro
him with absolute belief [in its truth]; his virtue was
genuine and unfeigned; and thus he was unable to lower
himself to a level with inanimate creation.”

Nors.—In contradiatinction to Shun, who was unablo
to separate himsclf from it, ‘The phrase I have translated

“inanimate creation” is JE AN, though the rendering is
unsatisfactory. The Commentary however says 3 Hi,

Kien Wu went to sce Ku’ang Tsich-yii, who said to him:
“Now that it is high noon, what shall I talk to you about?”
Kien Wu replied, “ ‘Talk to mie about princes, and the various
regulations they frame on the basis of rectitude for govern-
ing their subjects, Who would not listen to you and be
reformed by your instructions?”

K'uang Ts’ich-yii replied, “In speaking thus you turn
virtue into ridicule. Attempting to control the world in the
way you mention would be like making a river through the
sea, or expecting a mosquito to carry a mountain. Does
the Holy Man, in governing the world, govern outward
things alone? Let a ruler first be upright himself, and then
let him act; then he will most certainly be able to attend
properly to business. The bird flics high in the air, lest it
be wounded by the archer’s dart; the mouse burrows a hole
into the depths of the Shén-k’in Mountain in order to avoid
the calamity of being smoked out, Will you say that men
are not as wise as these two animals?”

T’ien Kén went for a ramble to the south of the Yin
Mountain, and arrived at the river Liao Shuy. Meeting o
man whose name he did not know, he asked him, saying,
“May I venture to ask about the government of the empire?”

“Get out!” returned the man without a name; ‘you are
alow person. I don’t like to hear such questions asked as
The Duty of Emperors and Princes. 91

that. When I am happy, I love to regard the whole creation
and mankind as one with myself; but when a fit of disgust
is upon me, I mount upon the Man-miao bird,

Nore.—-It is impossible to give an English equivalent of
this expression, It probably means the wind,
and fly beyond the six cardinal points [7. e. the visible world],
to roam through the regions of immateriality, and take up
my abode in the lonely wilderness of space. Why do you
then come worrying me with your questions about the goy-
ernment of the empire?”

Tien Kén however repeated the question; and the name-
less man replied, “Take heed to your heart, and keep it dis-
passionate; confine your vital energy to simple desires ;
follow the natural course of things and discard all personal
prejudices; then the government of the whole empire will be
attained.”

Note.—That is to say, if every man kept this control over
himself, that would in itself produce a perfectly organised
society, rendering the authority of princes and magistrates
superfluous,

Yang Tsze-kii went to see the philosopher Lao Tsze, and
said to him: ‘Supposing there to be a man here who is
both rapid and energetic in the despatch of business, seeing
through things with discriminating penetration, and un-
wearied in the pursuit of wisdom; would not such a man
compare favourably with an enlightened prince?”

Lao Tau replied : “The man you describe is like a yamén
underling by the side of a Holy Man; his cleverness is the
result of strenuous exertions, acquired by dint of weariness
to the body and anxiety of mind. The variegated skin of a
tiger or a leopard tempts men to follow the chase; the agility
of a monkey, and the power of a dog to draw the plough,
92 The Divine Classic of Nan-Hua.

tempt men to lead them with cords. Do you think that these
animals can bear comparison to an enlightened prince?”

Nortsr.—As much as to say, “ Do you think that mere cle-
verness and ability are sufficient to render the possessor
comparable? etc. If so, the rule would apply to brutes as
well as to men.”

Yang Tsze-kii replied with seriousness : “‘ May I venture
to ask about the method of administration adopted by an
enlightened prince?”

Lao Tau replied, “The merit of the enlightened prince’s
administration overspreads the whole empire; yet he takes
no credit to himself. He instructs and improves all beings, -
although the people do not place their trust in him [or look
to him for protection]; in the face of all these benefits they
never speak in praise of his renown. But he derives hap-
piness himself from the happiness he bestows on others; his
principles are unfathomable; he roams through the infinite
realms of immateriality.”’

In the state of Chén there was a highly skilled magician
whose name was Ki Hien. He knew all about the births
and deaths of men, the happiness and misfortune which were
to befall them, and whether their lives would be long or
short; foretelling the years, months, and decades (of days)
with marvellous accuracy. The inhabitants of Chén walked
away to avoid him when they saw him coming. When Lich
Tsze saw him, his mind became wrapped in contemplation ;

Norz.— Wi nD AzE. Perhaps fascinated, or stupefied,
and when he returned home he told Hu Tsze about it, saying,
“Formerly I considered the doctrine of you, my Master, as
quite perfect; but now Ihave met with another which far
surpasses it.” Hu Tsze replied, “I have hitherto achieved
nothing with you but the study of literature; I have not yet
The Duty of Emperors and Princes. 93

got so far as the subtle truths (which underlie it), The
doctrine I teach is only that of everybody else. If there is
no cock to accompany the hen, where will be the eggs?

Nore.—A self-depreciatory figure, which may be thus par-
aphrased:-- I am only a person of weak, inferior intellect,”
--the word translated hen implying inferiority, as of sex ;
“if there is no stronger and more instructed mind to work on
mine, and teach me, how can you expect me to produce
results?”

If you bring your doctrine to bear strenuously upon the
world, it must be believed; and then Heaven will cause men
to foretell your destiny. Bring [your soothsayer] to me a
few days hence, and let me see him for myself.”
Accordingly the next day Lieh Tsze came again to see

Hu Tsze, bringing with him the soothsayer. After they
had retired, the soothsayer said to Lieh Tsze, “‘ Aye! your
teacher is a dead man; he cannot live ten days longer. I
see something singular about him; he has a dejected and
disheartened look.”

Norse.—Literally, ‘damp and ashy.”
On Lieh Tsze returning [to his master], he wept so profusely

Note.—Literally, “he ran both at eyes and nose,”
that the tears flowed down upon his robe, as he told Hu
Tsze [what the soothsayer had said]. Hu Tsze replied,
“While in his presence I assumed an air of silence and
submission ;

Norz.—Y Hi x. Referring to &, Yin the property

appertaining to Hi,. the Earth; obscure, receptive ; here,
quiescent.

like the Earth, where the sprouts of vegetation though not
acted upon [openly] by the influences of Nature are still not
arrested [in their growth].

Note.—For ” IE read ” JE.
v4 The Divine Classic of Nan-Hua.

While he was interviewing me I restricted the natural bent
of my powers in this way. You may bring him to see-me
again if you like.”

The next day, they came again to visit Hu Tsze. On
going out, the soothsayer said to Lieh Tsze, ‘* Tt was a happy
day for your Master when he saw me. He is on the high-
road to recovery: he will live his life out to the end. I
notice that his reserve is giving way.”

On Lieh Tsze returning, he repeated this to Hu Tzze.
Ha Tsze replied, “This time, while in his presence, I exhi-
bited a decided and energetic front ;

Nore.—K f, as opposed to Hi xX, above. Answering
to BE Yang, the superior of the dual powers : the masculine,
the active principle. At the soothsayer's first visit, Hu Tsze
posed, ac ing to the metaphor, as the Earth, with its cor-
relative properties of darkness, silence, receptivity, and infe-
Tiority, as embodied in the principle of Vin; on the second
oceasion he posed as Heaven, showing all those higher and
stronger attributes which belong to the principle Yang.
not allowing him ito fully perceive my fame and truth, but
only to see my native powers rising, as it were, like sap from
my heels. Thus he was able to see my wisdom expanding
itself conspicuously. Bring him here again.”

The next day the two went again to see Hu Tsze, and as
they were going out the soothsayer said to Lieh Tsze, “ That
Master of yours is never the same two days together.

Nore.— AR FH. Literally, “ inconsistent.”
T really don’t know how to take him. Let him try and pre-
serve some consistency, and then I will see him once more
to tell his destiny.” Lieh Tsze, on re-entering, again told
Hu Tsze, who said, “This time while in his presence I
assumed the air of being on equal terms [or of harmonising]
with him, not disturbing the equilibrium ;
The Duty of Emperors and Princes. 95

NoTE.—Not preponderating to either side, neither to the
Yin nor to the Yang, but preserving the Due Medium,

whereby he was able to see that my natural powers were
evenly balanced. Where the man-fish gambols and disports
itself, is an abyss. Where the water comes to a standstill,
is an abyss. Where the water flows, is an abyss. The abyss
has nine designations, but here I only mention three. Bring
him here again.”

Nore.—The Commentary offers the following explanation
(2) of this very extraordinary passage. ‘“ The man-fish gam-

bolling in an abyss refers to the Ft SE; for where there is
an animal sporting about, the water will be stirred to its
stillest depths, The abyss where the course of the waters is

stopped refers to the Ht x 5 for where there is no flow the
water will be perfectly quiescent, The abyss where the water
still flows refers to the state of harmony in perfect equili-
brium ; for, one half flowing and one half as it were in a
basin [or bed, at the river's bottom] the whole is. kept pro-
perly balanced.”--It may be doubted whether much light is
thrown upon it by these laboured criticisms,

The following day they went again to see Hu Tsze; but
[the soothsayer], before he had properly settled himself,
suddenly departed as though alarmed. ‘Go after him!”
cried Hu Tsze. So Lieh Tsze went in pursuit, but failed to
overtake him; whereupon he returned and informed Hu Tsze,
saying “ He is already out of sight; I don’t know which way
he can have gone.

Norn. —G Fe. The Commentary says, ” ‘il Wt tt.
T have not been able to catch him up.”

Hu Tsze said, “ During my interviews with him, I did not
impart to him the doctrines of my school; I spoke to him,
rather, in a gracious and unprejudiced style, and with an
easy self-possession, Therefore he was unable to tell what
sort of man I was; whether a man of powerful ability, or
weak and liable to be swayed, or of a flowing and discursive
nature; and that was the reason that he fled.”
96 The Divine Classic of Nan-Hua.

In consequence of this, Lich Tsze became convinced that
he himself had never carried into practice what he had
learned; so he returned to his own home, and for three years
never went out, helping his wife to cook the dinner. He fed
the pig as though he were feeding a man; and paid no atten-
tion whatever to outside affairs, restoring the carved and
polished jewel to its original condition as a rough and
uncut gem.

Nore.—This fain that he discarded the gloss of his
artificial education, and reverted to his native untaught
simplicity.

Thus, plain and ignorant, he ignored all others than himself
shutting himself up from all distracting cares; and by this
means he reached the utmost limits of wisdom.

A man’s character should not cling to his corpse. There
should be no gatherings for consultations or scheming. A
man should not accept the responsibility of any business, or
pose as the possessor of knowledge. The Principle of Nature
is exhaustless. In its manifestations, the incipient germ
cannot be distinguished. All that I have of Nature I
have received from Heaven, yet I cannot say that I possess
it; it is but an empty delusion. The bent of a perfect man’s
heart is as a mirror; it does not go forth to receive others;
it is responsive, and conceals nothing, Adequate to the re-
quirements of all, it yet injures none.

The Lord of the Southern Seas

Norre.—The Yang principle. Compare the expression

TE bE «due south,”
is called Change; the Lord of the Northern Seas

NotrE.— The Yin principle. Compare the expression
UW} [ “the north side of a hill.”
The Duty of Emperors and Princes. 97

is called Suddenness; the Lord of the Centre is called Con-
fusion (or Chaos). Change and Suddenness often met in
the domains of Confusion, who always treated them hand-
somely. Whereupon they agreed together that in return
they would find some means of doing well by him, saying,
‘« very man has seven openings (to his soul), the two organs
of sight, the two of hearing, the one of taste, and the two
of smell;
NotE.—The two nostrils,

Confusion alone has none. Let us try and pieree some for
him!” So the first day they succeeded in piercing one hole;
but by the time seven days had elapsed, Confusion died.

Note.—This very striking allegory symbolises the disper-
sion of the primordial chaos by the indwelling principles of
Yin and Yang. The analogy between the seven days in the
above passage and the seven days of the Mosaic cosmogony
is noteworthy.
98 The Divine Classic of Nan-Hua.

CHAPTER VII.

Dovsie THuMss.

Double thumbs and extra fingers are born so naturally;
but they are a superfluous addition. (In like manner), an
excrescence or a cumbrous wen is the result of natural birth
{or, comes naturally]. Where there are benevolence and
uprightness, there are many ways of putting them into prac-
tice, dividing their action among the five chief organs of the
body ; (but) it is not the original manifestation of nature and
virtue. Thus, two feet being joined together, are so much
useless flesh; an extra finger grafted on the hand, is a use-
less finger; so, when the affections inherent in the five vis-
cera become in like manner overgrown and superfluous, bene-
volence and uprightness become excessive and depraved, and
lead the man to seek out many plans for the employment of
his own cleverness. Wherefore, a redundant use of the
power of insight only results in being able to distinguish all
sorts of colours

Notr.— 8 A &. The character Tuan, generally mean-
-ing “to confuse,” is sometimes understood in a diametrically
opposite sense, as here: “to bring into good order.”

and in excessive study; so that all his cleverness amounts to
understanding the difference between the brilliancy of green
and yellow, white and black, black and green. Formerly
Double Thumbs. 99

there was a man named Li Chu, who was in this case. Like-
wise by an over-use of his quickwittedness, he was only able
to distinguish the five tones of music, and to become familiar
with the six notes of the gamut; so that all that this
amounted to was a power to distinguish between the sounds
of the bronze bell, the musical stone, the harpsichord and the
bamboo flute, while the Ta Lii Huang Chung was being played.

Nors.—A musical composition.

Sze Kuang was an instance of this. An overweening exer-
cise of benevolence results in the vitiation of virtuous feelings
and the obstruction of one’s natural disposition; it is used
to win repute, and by flattering every one in the world, to
obtain what otherwise would be out of one’s reach. It was
thus with Tséng Shih. Immoderate talking is like a closely-
knit ball,

Norer,—It goes round and round without coming to an end.

or the tying of a knot; or else it consists in correcting the
maxims of antiquity. [These talkers] apply their minds to
saying, “ This is strong,” “that is white,” “these are alike,”
or “those are different; ” but still they regard as unworthy
those who now flatter, now abuse, without any grounds for
doing either. This is all that can be said in their favour.
Yang Tsze and Mih Tsze were of this sort. Thus the afore-
said men professed doctrines which were hampered with
excrescences and redundancies; not the pure and perfect
doctrines of the whole world.

And what are these pure and perfect doctrines? They
teach us not to let slip the truths which have been implanted
in us from our birth; not to fancy we see redundancies in
their natural harmonious proportions, or to regard their
separate parts as outgrowths; where they excel, not to say
100 The Divine Classic of Nan-Hua.

that they exceed [or are superabundant]; where they seem
to fall short, not to say that they are insufficient. Thus,
although a duck’s legs are short, if you attempt to splice
them disappointment will ensue; and though a crane’s legs
are long, if you try to cut them short the result will be
pitiable enough. So, if a thing is naturally long, there is
no use trying to shorten it by artificial means; if it is
naturally short, it is of no use trying to add to it. Now
I am of opinion that benevolence and uprightness are not
naturally implanted in the heart of men; for how is it, if

otherwise, that the exercise of benevolence and uprightness
is attended with so much sore trouble?

Moreover, if a double thumb be divided in two, it causes one
to weep for pain; if an extra finger be bitten, one screams,
Of these two things, an extra finger is clearly one too many;
if two fingers be joined together there is one too few, but in
both cases the same suffering is caused. There are now
benevolent men in the world who, seeing the misery that
exists around them, screw up their eyes with grief; there
are also men who are not benevolent, who having destroyed
their natural disposition, are greedily rapacious for wealth
and honours. I therefore think that benevolence and up-
rightness are not among the natural passions of men. How
is it that ever since the Hia, Shang, and Chow dynasties the
Empire has been in such a troubled state?

To take an example: in order to achieve accurate propor-
tions, it is necessary 10 use hook and line, square and com-
passes. But this involves a moulding [or modification] of
the original constitution. String is wanted to bind together,
and glue and varnish to render the whole impervious and
strong. The qualities of all these things are laid under
contribution. The way in which ceremonies and music,
Double Thumbs. 101

benevolence and uprightness used to be employed as the
exigencies of the time required in order to tranquillize the
Empire, quite disproves the theory that they are indigenous
to the heart of man. :

Nots.—In this sentence there are two characters (Py mR)
which appear to have been misplaced, as they are quite irre-
levant to the context.

Yet there are indigenous principles in the world. What
is naturally crooked does not require to be curved; what is
naturally straight does not require to be kept so with a line;
what is naturally round does not require to be made so with
compasses; what is naturally square does not require to
have a rule applied to it; things that naturally fit well toge-
ther do not require glue and varnish; what is naturally
compact does not require to be tied up. Thus all men under
Heaven are born into the world by the following out of a
natural law; although the manner in which that birth is
brought about cannot be known. From the remotest ages
this Law or Principle has been One ;
Nore. =.

and it cannot be impaired. How, then, can men connect
benevolence and uprightness as it were with cords and glue
as though they were inseparable from nature and virtue ?
This is to create doubts in the minds of all.

Minor doubts are such as cause men to be uncertain as to
changes in the points of the compass; graver doubts suggest
uncertainty about the changes of Life. And how do I know
this? From the time of the Emperor Shun the principles
of benevolence and uprightness have been made known to
all, by reason of which the whole world became perverted ;
there was not a man who did not urgently follow the
directions given for the attainment of benevolence and up-
102 The Divine Classic of Nan-Hua.

rightness. Was not this to use benevolence and uprightness
to effect a change in their original nature? Therefore I often
ponder over this matter. From the time of the Three Em-
perors downwards, there is not a man who has not allowed the
external order of things to change his original nature. The
mean man sacrifices himself in the pursuit of gain; the
scholar sacrifices himself in the pursuit of reputation; the
man of rank sacrifices himself in the pursuit of office; the
Holy Man sacrifices himself to bring the whole world under
his instructions. The objects held in view by these classes
of men are all different; the fame of each varies from that
of the others; but they are all alike, in that they change
their original nature by sacrificing themselves for the attain-
ment of what they most desire.

Two men, named respectively Tsang and Hu, were tending
sheep in company, when they lost sight of them altogether.
When Tsang was asked what had become of them, he replied
that he had been reading a bamboo-book; when Ku was
asked, he said that he had gone off somewhere gambling.
These two men had both followed different courses, but they
had both succeeded in losing the flock of sheep. Péh Yi

Nore.—A person renowned for “strict integrity and un-
flinching faithfulness, who flourished towards the close of the
12th century B. C, in the state of Ku Chuh.”—Mayers,

died of starvation at the foot of Mount Shou Yang for the
sake of his fair fame. The robber Ché died at Tung Ling
in the pursuit of gain. These two men both died from dif-
ferent causes, but they both destroyed their lives and injured
their original nature in striving for what they each desired. .
Thus it cannot be said positively that Péh Yi was right and
the robber Ché wrong.

Everybody in the world strives thus exhaustively. When
Double Thumbs. 103

the object for which a man strives is the attainment of bene-
volence and uprightness, he is reputed by all to be a model
man; while he who strives for goods and wealth is looked
upon as a mean man. Yet they are both one, in that they
thus strive; and one is called superior and the other mean.
If they were both judged according to the injury they do
their lives and their natural dispositions, the Robber Ché
might pass for being as good as Péh Yi, and one could not
say that of the two one was a model man and the other a
mean one.

Moreover, if you say that benevolence and uprightness are
properties pertaining naturally to the disposition, though
you were as clever a man as Tséng Shih, I could not say
that I approved your words.

Note.—JZE RK Bi ia Hen Tsang, to approve. Also, vir-
tuous ; the Commentary says it has the sense of =. The

phrase might bear the rendering, “That would not be what

I call virtuous from principle.”
Were you, again, to say that the power of discriminating
between the five flavours was a property pertaining to you
naturally, though you were as clever a man as Yi Erh, I
could not say that I approved your words. Were you to say
that the power of discriminating between the five notes of
music was a property pertaining to you naturally, though
you were as clever a man as Sze K’uang, I could not say
that your perception was very clear. Were you to say that
the power of distinguishing the five colours was a property
pertaining to you naturally, though you were as clever a man
as Li Chuh, I could not say that you were intelligent.

Wherefore, as I do not approve the exercise of benevolence

and uprightness, what do I approve? Virtue—this I do
approve. What I approve is not what is generally called
104 The Divine Classic of Nan-Hua.

benevolence and uprightness, but what is indigenous to the
nature of man. What I call clearness of perception is not
that which has to do with hearing the words of others, but
that which consists in communing with myself. What I call
intelligence is not that which spends itself in observing the
actions of others, but that which consists in the examination
of myself.

But these men hold no self-examination; their attention
is taken up with external matters. They look to find nothing
in themselves; all their objects of desire are outward. What
they desire to obtain is what others regard as desirable; not
what they themselves know to be really worth attaining.
What they reach out for is what others call charming and
agreeable, not what they themselves call such.

Norn. A 2 i, A A Hi A ob.
Observe that the character shih is here used in two different
senses. In the former part of each phrase it means “striving

after,” while in the latter part it means what is pleasurable
or delightful.

Those who thus strive to obtain that which passes for plea-
sure with other men instead of that which they know to be
truly such, are in fact just as corrupt as the robber Ché and:
Péh Yi. I am myself ashamed of my own shortcomings in
wisdom and virtue. Wherefore I do not venture resolutely
to carry out the principles of benevolence and uprightness
which other men extol, or to pursue the course of depravity
which other men condemn.
Horses’ Hoofs. 105

CHAPTER IX.

Horsss’ Hoors.

With their hoofs, horses trample on the hoar-frost and
the snow; their hides enable them to withstand the bitter
wind; they browse on grass and drink water; they prance
and caracole; these are the their natural characteristics.
Splendid towers and commodious dormitories are of no use
to them. At last Péh Lao

Note,—Translated by Williams, “the Earl of Lao.”
[appeared, who] said, “I understand thoroughly how to
treat horses; to singe their hoofs and clip their hair and
pare their hoofs and halter their heads, to use a bridle
to rein them in, and house them in dry stables.” [In conse-
quence of this] two or three horses out of every ten died. By
dint of keeping them on short commons, causing them to
gallop and to race, trimming them and grooming them, worry-
ing them with gaudy bits in front and scaring them with
the whip behind, one-half the horses die.

The potter says, “I am able to prepare clay, moulding it
into forms as round as though made with compasses, or as
square as though made with a carpenter’s rule.” The car-
penter says, “I am able to prepare wood, carving it into
shapes as curved as a hook, or as straight as a plumb-line.””
My idea is: how should the natural condition of clay and
106 The Divine Classic of Nan-Hua.

wood require the application of square and compasses, or
hooks and lines? However, in all ages of the world men
have eulogised Péh Lao for his skill in treating horses, and
potters and carpenters for their skill in manipulating clay
and wood. This also is just as much an error as the mani-
pulation of the Empire by government.

Nore.—It is just as wrong to torture clay and wood out of
their natural shapes, as it is to try and alter the natural dis-
positions of men by legislation.

According to my idea, this is by no means the proper way
in which the Empire should be governed. The people have
one unvarying faculty [which leads them] to weave garments
and till the ground for food; this may be called the general
accomplishment of all. As they are all one in this respect,
they make no distinction between their several callings,
Such people may be called men who confide in Heaven—or
guide themselves by nature—and live independent [of ex-
ternal assistance].

Notr.—The last phrase is to a great extent a translation
of the Commentary.

Thus in the age of perfect virtue (or, the Golden Age), peo-
ple walked in a slow and dilatory manner, as though they
had but one purpose in view. At that time there were no
footpaths over the mountains, no boats or bridges wherewith
to cross the waters; the whole creation and all mankind were
bound up together, as it were like members of the same com-
munity; birds and beasts flocked together; trees and grass
grew to their full age and height, men were able to catch
birds and animals and lead them about at pleasure; they
could climb trees and peep at the magpie’s nest. In the
age of perfect virtue, men, birds, and beasts all shared one
dwelling-place; everything was recognised as belonging to
one family; no difference was known between the just man
Horses’ Hoofs. 107

and the mean one; they were all simple or unlearned men,
but they never left the path of virtue; they had no selfish
aspirations; they -were straightforward and sincere; and
being thus straightforward and sincere, the original nature
of the people was not lost. But when in time the Holy
Men appeared, hobbling hurriedly along in the practice of
Benevolence, and ostensibly very energetic in the practice of
Uprightness,
Nore.—_fE EX y= Se. The Commentators explain the

expression thus, #8 x B q a. Williams translates the
phrase “urging one to practice uprightness,”

everybody spoke doubtfully; when they played their turgid
and prolix Music,

Note.—j—t ie 8 $88, Williams translates this phrase
“to give loose to one’s evil desires; apparently reading

$e Jo, in more than usually flagrant disregard of the context,
The Commentary explains it as above. There seems no
reason why Chuang Tsze should charge the Holy Men with

licentiousness. I think, however, that the character eB
should be read iF.

and took to teaching their intricate and over-formal Ceremo-
nies, all began to be divided among themselves. Who can
make a sacrificial goblet without first breaking up the raw
material? Who can make a sceptre of state without first
defacing the purity of the jade-stone? How can Benevolence
and Uprightness be obtained without despoiling True Virtue?
How can Ceremonies and Music be employed without depart-
ing from one’s original nature? Who can produce variegated
tints without confusing the five colours? Who can strike
properly the six upper musical accords without blending the
five notes of the gamut? I consider that the injuring of raw
material to make a goblet is a sin on the part of the potter ;
and the despoiling of nature and virtue to obtain benevolence
and uprightness is a fault on the part of the Holy Man.
108 The Divine Classic of Nan-Hua.

Nore.—Compare the argument between Mencius and Kao
Tsze ; Méng Tsze, Book VI, Chap.1, The parallel is very
striking :—The philosopher Kao said, “ Man’s nature is like
the hi willow, and righteousness is like a cup or bowl. Fashion-
ing benevolence and righteousness out of man’s nature is like
making cups and bowls from the #i willow.” Mencius replied
“Can you, leaving untouched the nature of the willow, make
with it cups and bowls? You must do violence and injury
to the willow before you can make cups and bowls with it,
If you must do violence and injury to the willow in order to
make cups and bowls with it, you must in the same way do
violence and injury to humanity in order to fashion from it
benevolence and righteousness! Your words, alas, would
certainly lead all men to reckon benevolence and righteous-
ness as calamities,”

Horses, living on dry land, eat grass and drink -water;
in their frolics they intertwine their necks in mutual friend-
liness, in their anger they turn their backs upon each other
and kick with their heels. This is the extent of their
knowledge. But when they are harnessed, and fixed up
with a frontlet on their foreheads, they learn to glance from
side to side, and to twist their necks by way of resistance
in a restive, angry manner, attempting to avoid the bit and
secretly get rid of the bridle. The acquirement by horses of
these depredatory practices, is a sin on the part of Péh Lao.

Nott.—The argument here of course is that Péh Lao by
his artificial treatment of horses led them to become sly,
restive, and destructive, thus corrupting their pristine inno-
cence. The word translated ‘‘depredatory” is even stronger

in the original tao, meaning robbery or plunder,

In the time of the Emperor Héh-sti Shih, the people had
no knowledge of how to make dwellings for themselves, nor
did they know whither to direct their steps; taking their
simple nourishment, they esteemed themselves prosperous};
full-stomached, they took their pleasure. Such was the extent
of the people’s capabilities. Afterwards when the Holy Men
appeared, forcing their Ceremonies and their Music upon
them, reforming or rectifying their bodies, hanging up, as it
Horses’ Hoofs. 109

were, their Benevolence and Uprightness for all to gaze at,
in order to tranquillise the heart of everybody; then the
people first began to conceive an indomitable liking for
knowledge and to race one against the other in the pursuit
of gain, so that there was no stopping them; and this was
the fault of the Holy Men..
‘110 The Divine Classic of Nan-Hua.

CHAPTER X.

 

Tur Ririine or Portrorios.

Those who rifle portfolios, feel about in bags, and open
boxes, are called robbers. Forethought and precaution must
be exercised (against them) by putting together, closing fast,
and tying up, securely fastening the clasps. Ordinary people
now-a-days say that these measures show their wisdom.
But afterwards a powerful robber comes who just shoulders
the box and walks off with it, carrying the bag with him as
well. He only fears lest-the hasps and fastenings may not
be secure enough! And if so, will people still talk of their
wisdom? What does it effect beyond enabling the robber to
carry off the things [with all the greater ease]?

I often ponder this matter. This wisdom (or shrewdness),
as the common people call it, does it not simply play into
the hands of the robber himself? And what passes for
holiness, does it not play into the hands of robbers too?
How can one know that this is so? Formerly in the state
of Tsi all the neighbouring districts could be seen from one
another, and the crowing of cocks and barking of dogs in
one place could similarly be heard in the next; the fishing-
nets were spread, ploughs and hoes were all in use for culti-
vating the soil, and the country was upwards of two thousand
square di in extent. All that was contained within the four
The Rijling of Portfolios. 111

boundaries, the establishment of ancestral temples and altars
to the local divinities, the marking out of districts, building of
houses, division of the land into prefectures, and hamlets,
and open country—was it not all a following out of rules
laid down by the Holy Men? How could it be known
whether Tien Chén-tsze might not one day kill the Prince
of Ts’i, and wrest his kingdom from him? And not only
would the state itself be thus usurped; the robbery would
extend to the precepts of holiness and wisdom. Wherefore,
T’ien Chén-tsze acquired the reputation of being a desperate
robber; and yet, he lived (afterwards) as peaceably as Yao
and Shun themselves. States that were smaller than his
did not dare to find fault with him; those that were larger
did not venture to reprove; and his descendants kept the
throne for twelve generations. Thus not only was the state
of Ts’i purloined, but the precepts of holiness and wisdom as
well; and yet the robber was able to protect himself and
live in safety.

So I often ponder this matter; what thus passes for perfect
wisdom among common people, does it not enable robbers to
carry on their depredations? And what passes for perfect
holiness, does it not, too, have the same effect? How can
we know that this is so? In former times Lung P’éng was
cut in twain, Pi-kan was ripped open, Ch’ang Hung was
disembowelled, and Tsze Sti minced into pulp. These four
men, worthy as they were, were unable to keep their bodies
from being massacred. The followers of the brigand Ché
asked him, saying, “Is there any guiding principle in rob-
bery?” Ché replied, “There is always a guiding principle
in everything, irrespective of what it may be. [A robber]
before he has reached a man’s house thinks within himself
that it must certainly contain some valuables which he can
112 The Divine Classic of Nan-Hua.

steal; this is his Holiness. When, in breaking into the
house, he leads the yan, that is his form of Bravery; when
he brings up the rear in leaving it, that is his form of
Morality (or Uprightness.)

Norn.—383 moral, or upright, in that he escapes last, -
thus affording protection to those who have gone on before,

His Wisdom lies in knowing whether such-and-such an
enterprise should be undertaken or not; an equal division of
the spoils shows his Benevolence. If one of these five
points be left unfulfilled, it is utterly impossible in all the
world for a man to become a great robber.” Seeing that
this is so, if'a good man does not obtain the guiding prin-
ciples of the Holy Man, he cannot be established; and if
Ché (the representative robber) does not obtain the guiding
principles of the Holy Man he will not be able to act. There
are very few good men in the world, but very many bad
ones; there are few in the world who reap the advantages
of the Holy Man, but many who meet with injury.

Note.—The moral of the above is, that Benevolence and
Uprightness as taught by the Holy Man are fruitful of evil
rather than of good; for each man judges them according to
his own standard, so that even robbers and assassins may lay
claim to them and turn them to their own nefarious purposes,

This being so, if there were no upper lip to the mouth, the
teeth would suffer from cold. The thinness of the wine in
the state of Lu led to a campaign being undertaken against
Han-tan (in the state of Chao).

NotTe.— The Prince of Lu, being dissatisfied with the
poverty of the native vintage, demanded some of the wine
grown in the neighbouring state of Chao; his request was
refused, and war was eventually the result,

The birth of the Holy Men led to the arising of great robbers.
If the Holy Men were but strenuously opposed and beaten,
back, and the robbers driven away, the Empire would be at.
The Rijling of Portfolios. 113

peace. When the stream is dry, the bed of the torrent is
empty. When the hillock is levelled, the rivulet will be
choked up (with earth). Were the Holy Men once dead,
the robbers would arise no more. The Empire once at rest,
there would be no more [troublesome] affairs. As long as
the Holy Men are not dead, the robbers will not desist.
If the Holy Men be honoured and the Empire governed
[according to their principles], the robber Ché will greatly
reap the benefit. If pecks and bushels be used as measures,
both pecks and bushels will be pirated; if just balances be
used as weights, they will, too, be pirated; if a [royal] signet
be used as a ground of trust, that will be pirated also; if
benevolence and uprightness be exercised to suit the exigen-
cies of the time, benevolence and uprightness will similarly
be usurped. And how can it be known that this is so? Ifa
man steals some trinket, he suffers death for the crime; but
if he steals a kingdom, he becomes a feudal prince; and
when he has once entered the ranks of feudal princes he
upholds the principles of benevolence and uprightness. Is
not this to usurp benevolence, uprightness, holiness, and
wisdom? Therefore, when men seek such benefit as may be
. acquired by hastening to turn robbers, or forcibly taking
possession of the states of feudal princes, usurping the prin-
ciples of benevolence and uprightness as well as weights,
measures and seals,—although you were to bestow a chariot
and a coronet upon them,

NotEe.—The insignia of the highest offices in the realm,
yet they would not be influenced; if all the solemnity of
halberds and bills were brought to bear upon them,

Note.—If threatened with the rigour of the law, or with
torture,

they yet would not be restrained. Such is the great benefit
114 The Divine Classic of Nan-Hua.

reaped by [men like] the robber Ché, they will not be re-
strained whatever means be used; and this is all the fault of
the Holy Men. Thus, fish may not leave the abyss of
waters; the machinery of state government may not be
explained to everybody. Now Holy Men are the edge-tools
of the Empire ;

Nors.—In the original, 4 28. Literally, sharp tools,
cutlery ; here, the implements, or as we should say machinery,
of legislation ; but an element of injury and mutilation ; offen-
sive or defensive.

but the people may not have this explained to them. There-
fore the Holy Men should be exterminated and their wisdom
renounced; then there will be an end to the robbers. If
jade-stone were abolished and pearls destroyed, the petty
thieves would not prosper. If the corresponding halves of
a signet-warrant were consumed and broken up, the people
would be honest and simple-minded. If measures were dis-
carded and scales snapped in twain, the people would not
be quarrelsome. If the regulations of the Holy Men were
utterly rooted up it would then be possible to reason with
the people. If the six musical accords were all inextricably
confused, all organs and lutes smashed, and the ears of the
blind musician K’uang stopped up, the people’s delicacy of
hearing would not be brought into play. If all variegated
tints were blotted out and the five colours all dispersed, and
the eyes of Li Chu

Nors.—A person celebrated for his acuteness of vision,
who lived during the reign of Huang Ti; otherwise known
as Li Lou. See Mayers, 358, and Li Low (Mencius), chap. 1;
also supra, pp. 99 and 103,

gummed up, the people’s sense of sight would not be
brought into play. If hooks and lines were all destroy-
ed and squares and compasses thrown aside, and Kung
Ch’ui’s finger broken, the people would then show their
native dexterity. Thus a person who is over-skilful is,
The Rijling of Portfolios. 115

as it were, clumsy. If the actions of Tséng Shih were cor-
rected, the mouths of Yang Tsze and Mth Tsze stopped,
and benevolence and righteousness rejected and abandoned,
the virtue of the world would become altogether sublime.
If every man abstained from bringing his visual powers into
play, the people would not be impelled [by outward influ-
ences]; if every man abstained from bringing his hearing
into play, the people would not become involved in trouble;
if every man suppressed his knowledge, the people would
not become a prey to doubts; if every man suppressed his
virtue, the people would not become depraved. The outward
establishment [or exhibition] of their virtue by Tséng Shih,
Yang Tsze, Mth Tsze, Ku Kuan, Kung Ch’uy and Li Chu,
set the whole world in a blaze; a useless method to pursue,
indeed.

There are some men who do not know about the Age of
Perfect Virtue. In the days of yore, when flourished Yung-
ch’én Shih, Ta-t’ing Shih, Péh-huang Shih, Chung-yang
Shih, Héh-sii Shih, Tsun-lu Shih, Chuh-yung Shih, Fuh-hi
Shih, and Shin-nung Shih—in these times people conformed
their actions to certain rules. They relished their food;
their costume was elegant; their manners and customs were
joyful; they dwelt in peace; the neighbouring states could
all be seen from one another; the crowing of cocks and
barking of dogs in one state could be heard in the next; the
inhabitants lived to their full age, and died without gadding
about hither and thither; such times as these exhibited the
very perfection of good order, But in the present day, the
people all stretch their necks and stand on tiptoe, saying,
“Tn such-and-such a place there is a virtuous man;” where-
upon they wrap up some provisions and hurry off, abandoning
their relatives at home and leaving their proper avocations
116 The Divine Classic of Nan-Hua.

out of doors, and bend their footsteps towards the boundaries
of other feudal princedoms, only stopping their carriages
when they have got a thousand i: from home. This is the
fault of the hankering which princes and rulers have for
knowledge. When princes and rulers genuinely love know-
ledge, but without any guiding principle, then the whole
world is thrown into great disorder. And how can it be
known that this is indeed the case? The crafty and skilful
use of bows, crossbows, bird-nets and arrows involves a high
degree of knowledge; but it creates great havoc among the
birds above. Fish-hooks and bait, nets of all descriptions
and bamboo-traps also involve a very high degree of know-
ledge; but they create great havoc among the fishes in the
water. Marking out with lines the place for spreading nets
and snares [for field-game] also involves a high degree of

knowledge; but it creates great havoc among the animals in
the marshes. When knowledge is used for purposes of
deception, it results, little by little, in great evil to others;
double-entendres (or misrepresentations) in speaking of what
is hard, or of what is white, fraudulently affirming resemblances
and differences where none exist—when there is much of such
befooling as this, distrust will become general and people
will be for ever disputing. Then the whole world will be in
a constant state of disorder, and the sin of it is to be found
in a hankering after knowledge.

; Thus, people in the world aim at knowing such things as
they do not know; what they know already (or intuitively)
they do not seek after. They know that what is opposed to
virtue ought to be punished, but they do not know that what
they have hitherto regarded as virtuous ought to be punished
too; and this leads to great disorder. If the brightness of
the sun and moon above were thrown out of gear,

Norr,—Literally, “rebel, or act perversely,”
The Rijling of Portfolios. 117

the essential vigour of the hills and steams below withered
up, and the distribution of the four seasons in the expanse
(of heaven) come to an end, there would not be one weak
and wriggling worm or tiny feathered creature that would
not lose its life. Excessive indeed is the disorder into which
the world is thrown by this hankering after knowledge!
From the time of the Three Emperors downward, it has
been ever thus. The guileless and ingenuous among the
people have been shelved, and the fraudulent and untrust-
worthy taken into favour; men have put away from them-
selves the undisturbed tranquillity of absolute inaction and
taken delight in unwearied and reiterated instructions.
These reiterated instructions have already produced con-
fusion in the world.
118 The Divine Classic of Nan-Hua.

CHAPTER XI.

LENIENCY TOWARDS FAvLts.

I have heard of treating the world with leniency; I have
never heard of governing the world. And when I speak of
leniency J mean that perhaps people are apt to pass [the
limits of ] their natural dispositions and alter their [standard
of] virtue. Now if they neither pass the limits of their
natural dispositions nor alter their standard of virtue, in
what do they stand in need of government?

When, in the olden times, Yao held the reins of govern-
ment, although the empire was made glad, the natural
blitheness of the people was yet not undisturbed. When
Kieh Kuei held the reins of government, the empire was
worn out by oppression and the natural sorrow of the people
untempered by any satisfaction. This absence of tranquillity
and satisfaction is not consistent with Virtue; and while
there is not Virtue, the Empire will not have a prolonged
existence. When men are over-joyful, the deflection is
towards the yang principle of their nature; when they are
over-passionate (or choleric) the deflection is on the side of
the yin. When the yin and the yang are thus thrown out of
equilibrium, the four seasons will not harmonise (or, will
lose their regularity). If the uniformity of cold and heat
be interrupted, people will suffer in their bodies. If the
Leniency towards Faults. 119

joyfalness and anger of men are made to lose their stability
(or, become misplaced), so that they have no recognised
and constant position, serious reflection will lead to
nothing, and men will stop half-way in confusion and
disorder. Alas, that there should be men in the world
who are insolent, censorious, boastful, and lawless, so that
afterwards we have the practices of Ché (the robber) and
Tsiang Shih (the reformer). If the whole world were
drained to bestow rewards upon the good men in it, the
supply would be insufficient; if it were drained to find punish-
ments for the bad men men in it, there would not be enough.
So that vast as the world is, there are still not sufficient
means of bestowing rewards and inflicting punishments.
From the time of the Three Emperors downward, it has been
all one tumultuous rush of rewards and punishments; what
leisure, then, have the people had for the tranquillization of
their natural passions ?

Moreover, taking pleasure in clear-sightedness results in
the confusion of colours ;

Norn. TR . This expression generally means
“great debauchery with women ;” but here that rendering
would be irrelevant.

taking pleasure in delicacy of hearing results in the confusion
of sounds.

Nore —Y& is i. This might perhaps be rendered
“excessive or misplaced reputation.”

Taking pleasure in benevolence results in the confusion of
virtue; taking pleasure in uprightness results in rebellion
against the governing principle [of Heaven]; taking pleasure
in ceremonies is to become versed in cunning; taking pleasure
in music is to become steeped in depravity; taking pleasure
in holiness is simply to become versed in various accomplish-
ments; taking pleasure in knowledge is to become apt in
120 The Divine Classic of Nan-Hua.

picking holes in other men’s coats. People who are desirous
of tranquillizing their. natural passions may do so indepen-
dently of whether these eight practices exist or no. But if
they are desirous of not tranquillizing their natural passions,
whether these eight practices be restrained [within limits]
or all confused together, the empire is alike thrown into dis-
order. When people venerate and care for these eight prac-
tices, into what a state of delusion is everybody thrown (or,
how is everybody led astray)! Not only do they pass by,
but they go further still; they fast, and abstain from killing
animals, discoursing (about their practices); kneeling or
sitting they still make progress; they sing with joy as they
diligently exert themselves; and what remedy have I (or,
and how can I help it)?

Thus, when the superior man sees that there is no help
for it, and that the empire must be governed, there is no-
thing better than to preserve complete inaction ; for complete
inaction will lead to the tranquillization of one’s natural pas-
sions. Wherefore I would manage the empire simply by the
force of my presence,

Note—U & HBR F- That is, “by the force of

my good example, my correct deportment,” The expression

has the value of
so that the empire would be led to place its confidence in me.
A man who manages the empire according to the love he
bears to his own person may be entrusted with the empire
[’s affairs]. Thus the superior man, who is sufficiently com-
petent not to allow his nature to be dissipated or his intelli-
gence to be quenched, preserves a corpse-like immobility to-
gether with the vigour of the dragon. Profoundly silent, his
fame is sounded like a peal of thunder; when his spirit is
moved, his mind responds ;
Leniency towards Faults. 121

Notr.— Fe Ba. Rendered by the Commentary, ‘K Fe
A tb, which may be translated “the natural bent of his
mind attends or follows it.” Ft Bou also means decree, fate,
destiny ; synonymous with Fa fir.
with ease and dignity maintaining his attitude of absolute
inaction, the whole of creation is warmed by him. How, then,
should I have any leisure for governing the empire?

Notr.—<As much as to say, “If Iam to attend to the tran-
quillization of my own passions, and the preservation of my
nature, how can I find time for the details of administration ?
Others must attend to such matters; it is enough for me to
set a good example.”

Ts'uy Kii asked Lao Tan saying, ‘“ How can the hearts of
men be rendered virtuous if the empire be not governed? ”

Lao Tan replied, “ You must be careful, and not run
counter to men’s hearts. When men’s hearts are kept down,
they become depressed; when stimulated, they become domi-
neering. Both a depressed and a domineering spirit are
alike hurtful. Things that are soft and delicate will over-
come what is hard and stiff. When a comer is hacked (with
a knife) .
Nore. —f% Bel); used figuratively as meaning the injury

of principles,

it requires afterwards to be carved and worked. When the
heart is anxious, it is as though it were scorched with fire;
when lonely and comfortless, it is as though frozen into ice;
when urgent, it will fly beyond the Four Seas in as short a
time as it takes to bend and raise the head; when bent on
any object, it becomes silent and imperturbable as an abyss ;
when restless, it is as though it would fly up to heaven;
when arrogant and overbearing, nothing will bind it down.
Such is the heart of man. In olden days, the Emperor
Huang Ti was the first to run counter to the hearts of men,
122 The Divine Classic of Nan-Hua.

by the exercise of benevolence and uprightness. Yao and
Shun, being of the same way of thinking, laboured till they .
had no hairs left on their calves and thighs in nourishing the
bodies of their people, and harried themselves to death in
exercising benevolence and uprightness; they depended on
their own strength of mind

Nors.— ffl. R- Colloquially, bodily constitution ; here
it has the force of mental powers.

in framing a code of laws [for the people] to give heed to.
But in spite of it all (or, although this was done by Yao and
Shun themselves), it proved inadequate. Then Yao banished
Huang Tou to Tsung Shan, exiled San Miao to San Wei,
and transported Kung Kung to Yu Tu; but even this
proved inadequate to [the requirements of ] the Empire.
Arriving at the time of the Three Dynasties

Norn.—>=. = Elliptical for the dynasties they founded;
viz., the Hia, Shang, and Chou.

the empire was plunged into a state of terror; among the
lower classes there was Ché the robber, among the upper
classes there was Tséng Shih (the self-complacent reformer) ;
then arose the Confucianist and Mihist schools. Things
being thus, joy and anger gave rise to mutual suspicion,
stupidity and wisdom to mutual deception (or befooling),
virtue and its contrary to mutual recriminations, exaggeration
and sincerity to mutual scoffing or derision; so that the
vigour of he empire fell off, true virtue was invaded by
schisms, and the original nature of man was corrupted (or
dispersed). When the world began to hanker after know-
ledge, the people sought it until their energies were quite
worn out. Afterwards they began to fashion axes and saws,
and to adopt the use of chisels to cut away [the superfluous
material]. (Consequently) the Empire become insubordinate
Leniency towards Faults. 123

and was thrown into great disorder; the crime (of this) was
greatly to the injury of men’s hearts; virtuous men lay
perdus in the recesses of high mountains and in mountain-
gorges, and princes of ten thousand chariots sat in their
royal palaces sorrowful and trembling with fear. Men were
put to death till (their corpses) lay in heaps; the punishment
of the cangue was inflicted upon them in crowds; death by
torture was to be seen everywhere; while the Confucianists
and Mihists stood erect and bare-armed, surrounded by
[men laden with] manacles and gyves.

Nore.—Bare-armed ;” that is, turning back the sleeves
so as to allow free play with the hands, as a man does who
is haranguing a multitude, The idea in this passage is that
the Confucianists and Mfhists took advantage of the punish-
ments inflicted upon the people to press home their doctrines
and stimulate to conformity therewith, drawing their moral
from the fetters and handcuffs which afforded a proof how
greatly their instructions were needed.

Ah! what [a state of things] was this! What a shocking
absence of shame, what insensibility of conscience! I know
not how it is that with all this holiness and wisdom it should
still have been necessary to employ cangues and collars for
criminals, or with benevolence and righteousness to use tools
for securing handcuffs. Who knows whether Tséng Shih
may not take to the whizzing dart of the robber Ché?
NotEe.—That is, turn brigand himself,
Wherefore I say,—Exterminate holiness and abandon wis-
dom, and then the world will be brought into perfect order.
Huang Ti was installed as the Son of Heaven for nineteen
years, ruling the Empire by his word of command. Hearing
that Kuang Ch’én-tsze lived on the summit of the K’ung-
t'ung Mountain, he went to see him, and said, “I hear that
you, my Master, are deeply versed in the highest develop-
ments of the Principle of Nature;

NoTE, — = 3d.
124 The Divine Classic of Nan-Hua.

may I venture to ask about the essence of this Principle?
I want (also) to apply the hidden vigour of Heaven and
Earth to my own use, so that I can assist in ripening the
five cereals and thereby nourish my subjects. And I want
to have control of the Yin and Yang, in order that I may
help all mankind (in their development and growth); now
how can this be brought about?”

Kuang Ch’én-tsze replied, ‘‘As regards your question
(about the essence the Principle of Nature)—you seek to
understand, as it were, the original substance of which all
things are composed. As regards your wanting to control
[the influences of Nature ]—the thing is already broken;

NotTE.—The division of the yin and yang has already
taken place.

while supposing you were to govern the world,

Nore.—This must of course be understood as referring to
the physical universe, as Huang Ti was actually governor of
the world in a political sense.

the rain would fall without waiting for the clouds to gather,
the grass and leaves would not wait till they turned yellow
to drop off, and the splendour of the sun and moon would
wane into pale obscurity. As you aim at gaining men’s
hearts by persuasive and plausible words

Notr.—Dr. Williams translates this sentence, also, in his
Dictionary, but puts an entirely different construction upon
it by his favourite trick of omitting an important word.

how can J hold any discussion with you about perfect wis-
dom ?”

So Huang Ti went away, abandoned his government of
the empire, built himself a house apart, spread mats upon
the couch-grass, and lived there quietly for three months.
Then he went again to seek Kuang Ch’én-tsze, whom he
found lying down with his head towards the south. Huang
Leniency towards Faults. 125

Ti approached him humbly, kneeling as he entered; and
prostrating himself in reverence he asked Kuang Ch’én-tsze,
saying, “I have heard that you, my Master, are deeply versed
in the highest developments of Nature; may I venture to
ask about the governing of the body, and what must be done
in order to obtain perpetual existence?”

Thereupon Kuang Ch’én-tsze suddenly arose and said,
‘An admirable question, indeed! Come nearer; I will tell
you about this great Principle. The essence of the highest
development of Nature is mysterious and obscure, the acme
of it is dark and secret. It is invisible, inaudible; it enfolds
the spirit, preserving it in peace and stillness, and keeps the
body upright. Stillness and ‘purity are indispensable; the
body must be kept free from cares, the soul from disturbing
influences; then immortality may be attained. The eye must
be kept from seeing, the ear from hearing, and the heart
from knowing. The spirit must protect the body, and then
the body will live for ever. You must be careful of what is
internal, and exclude everything from outside; too much
knowledge is destructive. By this method which I now
impart to you, you will be enabled to reach the sublimest
heights of understanding and penetrate to the very birth-
place of the Yang, to enter the portals of the Mysterious
and Obscure, and find the very birth-place of the Yin.
There is control in the affairs of Heaven and Earth; there
are hiding-places in the Yin and Yang. ‘You must carefully
preserve [these natural influences], and then Nature

Nors.—. In the Commentary 5a.
will flourish abundantly. I ever protect this one thing, in
order that the harmony may be undisturbed; I have thus
regulated my actions for now twelve hundred years, and my
body has never yet grown old.”
126 The Dwine Classic of Nan-Hua.

Then Huang Ti again prostrated himself in reverence,
saying, “Kuang Ch’én-tsze may be called the equal of
Heaven.”

“ Come nearer,” continued Kuang Ch’én-tsze, “and I will
impart to you the infinite nature of this Principle. Men say
there will come a time when it must end. But Nature is
bound by no law. Men say it has a limit. But if conformity
with Nature be acquired, the exalted may become emperors,
the lowly may become princes. If it be lost, the exalted
will only be able to see the light (from afar), while the
lowly will see nothing but the ground. At present all
created beings, after growing up, return again to the earth.
Wherefore I am about to leave you, to enter the Portals of
the Infinite and roam through the blank wilderness of
Vacuity.

The Sun, the Moon, and I, constitute the Three Luminaries,
Heaven, Earth, and I, live on for ever. Approach me—I am
unconscious of it. Retire to a distance—I am unconscious
of that too. If everybody else were dead and gone, I should
still live on by myself.”

The Spirit of the Clouds, wandering in an eastern direction,
passed by a dense forest [named Fu-yao-chih-chi], where he
unexpectedly met Mists-of-Chaos. Mists-of-Chaos was slap-
ping his buttocks and and hopping like a magpie as he
rambled along; which the Spirit of the Clouds seeing, he
was struck all of a heap and came to a sudden stop; then
recovering his equanimity he said, “‘ Venerable person, what
man are you? and why are you thus rambling about?”

Note.—A curious corruption of the text occurs here, the
foregoing sentence being irrelevantly repeated with some
trifling difference, The redundant passage is now omitted.

Mists-of-Chaos, still slapping his buttocks and capering
Leniency towards Faults. 127

about without stopping, replied “I am strolling !”

Note.—This reply has a much more telling sound in
Chinese, where it is abruptly rendered by the single word iF !

The Spirit of the Clouds went on, “I wish to ask you some-
thing.” “Pooh!” said Mists-of-Chaos, raising his head
and looking at the other. “The air of Heaven is not in
harmony,” continued The Spirit of the Clouds, “the air of
Earth is sullen, the Six Influences of nature do not accord,
the four seasons do not preserve their regularity. I am now
desirous of blending the essence of the Six Influences so as
to promote the nourishment of mankind; how can this be
done?”

Mists-of-Chaos, still slapping his buttocks and capering
about, turned his head and answered, “I don’t know!
I don’t know!”

Then the Spirit of the Clouds questioned him no further.
Three years afterwards he again went sauntering towards the
East, when, passing by an open common near the state of
Sung, he again encountered Mists-of-Chaos. Greatly de-
lighted, he quickened his steps and went towards him saying,
“Have you forgotten me, Heaven? Have you forgotten
me, Heaven?” Then he prostrated himself before Mists-of-
Chaos, being desirous of questioning him once more. Mists-
of-Chaos said, ‘‘ Roaming hither and thither, I know not
what I seck; flitting aimlessly this way and that, I know
not whither I go. The aura of created things wanders to
and fro, restless and perplexed; but I recognise a principle
of truth and stability in it all.

NotTe.—The last sentence, which is more a paraphrase
than a translation of the text, may be thus paraphrased in
its turn: “The wandering breath or spirit which Heaven
diffuses throughout all Creation undergoes the transmuta-
tions of birth and development in each individual experience ;
128 The Divine Classic of Nan-Hua.

but "—etc., as above. The Chinese is, as usual, laconic and
concise: — PF a oh = AB Hn ae Re.
What can I know beside?”

The Spirit of the Clouds replied, “TI also roam design-
lessly hither and thither, yet the common people follow me
wherever I go—and I have just to submit to them. Now
I will drive them all away, as I wish to ask you one
question.”

Mists-of-Chaos said, “ When the ordinance of Heaven is
confused, and the germinating principle of Creation thrown
out of gear, the divine influences of Heaven cannot be brought
to perfection. When herds of animals are scattered, when
birds sing during the night, when trees and grass are de-
stroyed [as by cutting and mowing], and when insects and
creeping things suffer injury—ah ! this is all the fault of
those who govern men.”

“Tf this be so, what resource have I?” asked the Spirit
of the Clouds.

“ Ah, how deep is the poison [with which you are impreg-
nated ]!”’ replied Mists-of-Chaos, “ You had better go danc-
ing back to where you came from.”

““T have met you, Heaven, with great difficulty,” said the
Spirit of the Clouds; “and I should like to ask you one
question.”

“ Ah!” rejoined Mists-of-Chaos, “ nourish well the heart ;
enter the paths of absolute inaction, and let the transforma-
tions of nature go on by themselves. Disuse your body;
disgorge your cleverness ; forget (or disregard) your affinity
with things around you; assimilate yourself with the vast
and misty void; liberate your heart, unloose your spirit,
[cultivate] indifference, and concentrate your energies.
Everything in the vast variety of the Universe returns to its
Leniency towards Faults. 129

original source; it does so without knowing it; in the midst
of confusion and disorder it still parts not from [the source ]
to the very end of life. If it were to know, then it would
separate itself. Ask not its name; try not to spy out its
essence. Things derive their existence from themselves.”

The Spirit of the Clouds replied, ‘“ Heaven has endowed
me with virtue, and made known to me the obscure. Seek-
ing for it in myself, I have now obtained it.” Then again
prostrating himself, he got up and took his leave.

Vulgar people all like men who resemble themselves, and
dislike those who are different. They seek after those who
are like them, but not after those who are not so. They
have a desire to raise themselves above the common herd ;
but has such a thing ever happened? Thinking to bring
peace to human kind, that which they have learnt does not
succeed in influencing [or, does not reach to] the abilities of
the public;

Note.—That is, they are not equal to the task; they find
that those they attempt to teach are cleverer than they are
themselves,

desiring to govern the state, they monopolise the advantages
possessed by the Three Dynasties without taking into con-
sideration the [attendant] troubles. If they succeed in their
government of the state, it is simply the result of luck; and
how can mere luck be depended on to prevent the loss of
such a state? In thus attempting to preserve a state, not
one of ten thousand parts will be preserved. And if the
state be lost, not a single affair will be completed, and its
condition will be past all hope. How pitiable that the
possessors of the soil [z.¢., the ruling classes] should be
thus ignorant !

Wherever there are rulers, there is also Man —humanity.

Norn —K Wy or Fe Wy 3 it is written both ways in the
text, The Commentary says, Ft P.
130 The Divine Classic of Nan-Hua.

Those who hold that they are able to govern humanity, are
not able to do so; although those who do not hold this idea
can, from that very cause, govern it. They who truly under-
stand how to govern the world are entirely devoid of the

idea that they know how to do so.

Note.--This most difficult passage, which I by no means
claim to have translated correctly, runs thus in the original:—

RALBZBKABAKDAAAUAA
WKAKEADASH HE ZED.

The following version has been recommended to me by a
native graduate :—“ Where there is Imperial power—or, an
Emperor—there the world will be governed—or, there will be
government ”—reading the text 3& fj. “ When the world
is to be governed, the business of government must never be
neglected. If there is no neglect of government, government
will be unnecessary ”"— i. ¢., the people will become so docile
and cultivated as not to require the restraints of legislation ;--
“so that those who really understand the government of the
world are not such as neglect government.” On the other
hand, Mr. Herbert Giles, whose authority is not to be lightly
questioned, considers the following as undoubtedly the right
solution :—‘“ Given territory, you have the great thing—man.
Given man, you must not attempt to govern him as though
he was a mere thing: though by not governing him at all
you will actually succeed in governing him as if he was a
mere thing. Hence it is clear that the government of man
as if he was a mere thing is not government at all.” This is
lucid and logical enough, but hardly consistent with the
See, B theory of government held by Chuang Tsze. Another
sinologue of eminence translated it as follows :—“ Now, earth
existing, the Universal Matter exists ”"—referring to the belief
that the element + enters into all the other elements and

pervades all things, whence it is called Fg #y—“ but when
this Universal Matter exists, it must not be regarded as mere
matter. Since it is matter, but not mere inanimate matter,
therefore it can discriminate (4 ) between the various kinds
of matter. To him who has an intelligent knowledge of
matter, matter ceases to be mere matter.” This translation,
however, was made in ignorance of the context, and sub-
sequently retracted, the following being given as the true
rendering: ‘Now rulers are those who possess the chief
power, and those who possess the chief power must not be-
come the servants of other persons (4); and since they
cannot become the servants of others, therefore they should
be able to subject others to themselves. He who knows how
to subject others to himself, cannot himself become the
Leniency towards Fauits. 131

servant of others.” Dr, Edkins favours me with the follow-
ing :—‘‘ The ruler has under his control a mass of (dead)
matter. He who has under him a mass of dead matter, must
not act as dead matter in ruling dead matter. It he can avoid
this he will succeed in ruling the dead matter and keeping
everything in its place, If he understands that he who has
to treat dead matters as dead matter is not himself dead
matter, he will not only rule the world of mankind, but will
also ”’—etc., as follows: One more rendering must suffice,
“ Now rulers are those who possess a great thing—the empire,
Those who possess the empire are not able to govern it [be-
cause too much taken up with a sense of their responsibilities,
importance, etc.}, while those who are free from such encum-
brances ave able to do so. From this it is clear that those
who are able to govern the empire are such as are thus inde-
pendent of externals altogether,”

But it is not only when the people in the world are gov-
erned that [the task] is finished. It is only he who is able
to go in and out of the six cardinal points (the world) and
to roam through the nine divisions, going and coming alone,
that can be said to have obtained the One Truth; and he of
whom this can be said, may also be said to have attained to
perfect dignity.

The doctrine of the great man is to him what the shadow
is to the figure and the transmitted sound to the voice which
produces it. When questioned, he replies; all that he cher-
ishes [of wisdom] he imparts to the very utmost, thereby
putting the whole world upon an equality with himself.
When at rest, not a sound is heard from him; when in ac-
tion, he imposes no restrictions upon himself. He bestows
happiness upon you by elevating you, and causes you to go
to and fro incessantly and roam about at pleasure, to pass in
and out independent of anybody else, as free from beginning
[and ending] as the sun. [ Wherefore] his virtues are ex-
tolled and enlogised, for both he and his people are blended
into one great whole, in which identity is sunk ; and identity
being thus sunk, how can there be any talk of possession ?
Regarding oneself as possessing [the Empire] constituted a
132 The Divine Classic of Nan-Hua.

Prince in the olden days; but the man who regards himself
as possessing nothing becomes the friend of Heaven and
Earth.

Worthless as things may be, they yet cannot but be made
use of; humble as the common people may be, they yet
cannot but be relied upon for support; secret and unknown
as an affair may be, it yet cannot but be undertaken ;

NotEe.—That is, whether an affair be foreseen or hidden,
it still must be attended to when the time comes,

rough and ready as laws may be, they yet cannot but be
made known; far removed as righteousness may be [from
the hearts of men], it yet cannot but be maintained; near
as benevolence may be, it yet cannot but be circulated
abroad ; ,

NoTE.— Compare, again, the theory of Kao Tsze that
benevolence is internal but righteousness external, Méng
Tsze.

restricted as ceremonies may be, they yet cannot but be
brought together ;

Note.—Each event having its proper attendant ceremo-
nies, they must be marshalled in order and conformed to.

undeviating as virtue is from the true medium, it still cannot
but be exalted; one and one only as Nature is, it cannot but be
subject to modification; divinely inscrutable as Heaven is, it
yet cannot but act. Thus although Holy Men contemplate.
Heaven, they assist it not; their virtue being brought to
perfection, it does not continue to accumulate; [all their
actions] proceeding from Nature, they concoct no plans;
skilled in benevolence, they have no self-confidence; versed
in righteousness, they do not seek to increase it; responsive
to [the requirement of ] ceremonies, they make no secret of
it; being asked to take any affair in hand, they do not refuse ;
when they frame regulations, no disorder ensues; relying for
Leniency towards Faults. 133

support upon the people, they do not hold them in slight
esteem; availing themselves of material, they do not discard
it afterwards. ‘rifling and deficient as the material may be,

NotTt.— wy > here translated “ material,” has the force in
this passage of ‘‘mankind.” See supra.

it yet has power of action [or, it cannot but act]. Those
who do not understand the ways of Heaven cannot be said
to have pure and unspotted virtue. Those who do not clearly
perceive the Way of Nature cannot be said to be possessed
of worth. How melancholy is the condition of those who do
not understand the Way of Nature! And what may be said
of this Way? There is the Way of Heaven and the Way of
Man. The Way of Heaven is to be found in the strict pre-
servation of absolute inaction. The Way of Man lies in
constant activity and its attendant troubles. Heavenly Wis-
dom may be compared to a sovereign; Human Wisdom to
his minister. There is a vast distance between the Way of
Heaven and the Way of Man; and it must needs be that
men investigate the matter earnestly.
134 The Divine Classic of Nan-Hua.

CHAPTER XII.

Heaven anv Eartu.

Great as are Heaven and Earth, their mutations are all
equal and regular; numerous as are created things, the power
which governs them is one; multitudinous as are human
beings, they one all subject to asingle Prince. If the Prince
possesses the root of virtue, and subsequently brings it to
perfection, it becomes the equal of Heaven. Wherefore this
virtue may be called Sublime.

The men who were princes over the empire in the days of
yore remained perfectly inactive, caring for nothing but hea-
venly virtue. Speaking of nothing but [conformity with]
Nature, the princes of the empire were upright. Falfilling
their public duties by the aid of Nature, the virtue of both
princes and ministers became illustrious. Directing their
abilities by the aid of Nature, the officers of the empire all
had suitable business entrusted to them.

Nore.— “Hach according to his peculiar capacity.”—
Comm.

Being guided by Nature in the overwhelmingly multifarious
affairs of state, they exercised all necessary precaution and
foresight to meet every emergency that might arise. Thus
virtue is the only thing which forms a link between Heaven
Heaven and Earth. 135

and Earth. It is by Nature that all created things progress.
It is by attending to affairs

Nore.—3 ; Explained by the Commentators as referring
to ceremonies, music, punishments and laws,

that the highest form of legislation is put in force. Those
who are skilled in accomplishments are called talented.
(Thus) talents (comprehend or) embrace all affairs; affairs
embrace righteousness; righteousness embraces virtue; virtue
embraces Nature; and Nature embraces Heaven. Where-
fore it may be said that, as those who in ancient times had
the care of the world compassed no private ends, the world
was prosperous in all respects; as they preserved complete
inaction, the revolutions of nature rolled on [undisturbed] ;
as they were profoundly imperturbable, the people were
settled in tranquillity. The Book of History says, “ All
were united in One; every affair was brought to its proper
termination; [and the rulers] having attained to the annihi-
lation of their own wills, the very gods and spirits became
subject unto them.”
The Master said, ‘‘There is nothing in the whole Universe
that is not protected and sustained by Nature.
N ore,—Fe 38 ; the Great Law. See below.

How vast and overspreading it is, and how great! The model
man cannot but keep his heart pure and open. Acting with-
out any ulterior design, he may be called [the equal of]
Heaven. Speaking without any ulterior design, he may be
said to have attained to virtue. Loving men and benefiting
all, he may be said to have attained to benevolence. Re-
garding the diversified forms of existence as but One, he may
be called great. Acting so that none can take exception to
what he does, he may be called gracious (or indulgent).
Possessing the universal variety around him, he may be
136 The Divine Classic of Nan-Hua.

called affluent. Wherefore, his apprehension of virtue forms
his rule of life; his virtue being brought to perfection, it is
then established; acting in accordance with Nature (or, fol-
lowing the True Way), he is provided against all emergen-
cies; never allowing his purposes to be frustrated by external
matters, they are always carried out. Thus, the model man
being made illustrious by these ten characteristics, how does
the greatness of his heart abound and overflow! and how
copiously do all created things come flowing towards him!
The gold which is embedded in the mountain, the pearls
which lie hidden in the deep, have no charms for him; he
covets no possessions, he cares not for honours and wealth;
he neither delights in length of days, nor grieves.for un-
timely death; he sees no glory in prosperity, nor any dis-
grace in indigence. He does not grasp at worldly advan-
tages in order to appropriate them selfishly to himself; he
does not abuse the privileges of government for his own
glorification, (for) his glory is manifest to all. Created
things forming but one whole, the difference between life and
death exists no more.”
The Master said, “‘ How profound is Nature

Norz.—Here, as before, 343 the subtle and divine law
which permeates creation, the mainspring of the God-in-
structed heart, the animating principle of all things,

in its continuance, how limpid in its purity! Without it,
metals and stones can give forth no resonance; for although
they possess the inherent property of sound, no sound pro-
ceeds from them unless they be struck. Who can fathom
[the mysteries of] the Universe?

NotE.—The commentators amplify this metaphor as fol-
lows: “It the resonance be not in the metal and the stone,
how does it proceed from them? If, on the other hand there
is resonance in the metal and the stone, how is it they do not
give it forth of themselves? Wherefore the mysteries of
Heaven and Earth. 1387.

matter cannot be fathomed ; and it is consequently impossible
to resist the conclusion that there is a law in everything—
an inherent principle we cannot understand. It is the per-
vading influence of this principle (say Motive Power) which
is set forth in the above sentences,’—The application of the
metaphor is proceeded with below.

Now the man of princely virtue,

Notzr,— 3 EE (8 Zz XK + Perhaps this might be also
rendered, ‘‘The man who possesses the virtue necessary for
governing.” ,

having acquired uniformity of character, goes forth [to the
performance of his duties]; yet he regards his own perspi-
cacity in managing affairs with great humility. (Or, he
blushes with shame at his own achievements, excellent
though they be). Establishing his original [virtues and
talents] his knowledge becomes as clear as that of the gods,
so that his virtue continually expands.

When the heart gives forth ideas (or, in all processes of
mind and will), there is a something which acts upon and
moves it. Wherefore, without the agency of this Divine
Principle, forms would have no life, and life without virtue
would have no intelligence. Is it not therefore princely
virtue (or, the virtue of those who govern) to preserve their
bodies, diligently to examine all that pertains to life, to
establish their moral excellence, and to arrive at a compre-
hension of the Principle of Nature? How magnificent is it
when it bursts forth in action, and all Creation follows in its
wake! The man of princely virtue of whom I speak can see
in the thickest darkness, and hear where there is no sound.
To him alone, in the midst of black obscurity, all is clear
and bright; he alone, in the midst of perfect silence, can
distinguish harmony. Things that are deeper than the
depths, he is able to fathom; things that surpass the super-
natural in supernaturalness, he can clearly comprehend ;
138 The Divine Classic of Nan-Hua.

wherefore he is united in one with the entire Universe.
Possessed of absolutely nothing, he yet provides for all who
call upon him; when the applicants crowd on one another's
heels, he repeats [his donations] over and over again to all
who are in want—be they great or small, long or short,
from far or near.”

Nors.--The concluding phrase of the above sentence ig
rendered thus in direct defiance of the Commentary. It runs

in the original K fr & 5a tE iiz--the last two characters.

=

being apparently a misprint for je UE. At first sight the
phrase appears redundantand unmeaning, while the difficulty
is by no means elucidated by the absurd rendering of the
Commentators, “Though great yet small, though long yet
short, though far yet near.” It is perplexing to decide how
it could be translated otherwise than I have translated it, if
any sense is to be preserved or connection with the context
maintained,

The Emperor Huang Ti went pleasuring to the north of
the Red Waters, where he climbed the Kw’én Lwén Moun-
tain. Turning towards the south on his return home, he lost,
a black pearl. Whereupon he commissioned certain cunning
men to search for it, but they could not find it. He then
employed Li Chu and K’i Kou, one after the other, but both
were unsuccessful. At last he called Siang Wang to the
rescue, and Siang Wang found it. ‘ How passing strange,”
exclaimed the Emperor Huang Ti, “that Siang Wang at
last should find it! ”

NoTe.—The Pearl here represents 3, which, being lost,

is found by one who, by his name, Re B, would appear

to be a nonentity,—the last man in the world whom one

would think of,—after the search had been given up as

fruitless by two men of known talents and reputation, “Not

many wise, not many mighty,’—-etc,

The preceptor of the Emperor Yao was named Hsii Yu.
The preceptor of Hsi Yu was named Lieh K’uéh. The
preceptor of Lich K’uéh was named Wang Li. The preceptor

of Wang Li was named Pi Yi. The Emperor Yao asked
FHleaven and Earth. 139

Hsii Yu, saying, “Can Lieh K’uéh be called the equal of
Heaven? I am thinking of requesting the good offices of
Wang Li to procure him.”

Hsi Yu replied, “Then into what a dreadfully dangerous
and critical position will the Empire be thrown! This man
Lieh K’uéh is clever, discreet, and knowing; ready of speech,
and quick in expressing his thoughts; his natural abilities
exceed those of other men; and thus he accepts the gifts
conferred by Heaven.

Nore.-—" He does not cut himself off from Heaven "—in
its bestowal of talents.—Comm,

He judges himself severely, in order to prevent himself
from committing misdemeanours; yet he knows not whence
these misdemeanours take their rise. He the equal of Hea-
ven? Why, he depends on the assistance of men, instead of
regulating himself by Heaven; furthermore, he preserves a
marked distinction between himself and others; furthermore,
he venerates knowledge and promotes it with untiring speed;
furthermore, he busies himself about smallest trifles; fur-
thermore, he allows himself to be bound by external matters ;
furthermore, he responds to the applications which reach him
from every side; furthermore, he attends to all these affairs
one after another; and lastly, he changes front perpetually
under the influence of circumstances, and is utterly devoid of
anything like permanency. If such be the course of a man’s
conduct, how can he be called the equal of Heaven? Albeit
where there is a family, it must have had an ancestor.
[Lich K’uéh] might act as the people’s father, but not as
their father’s father; for he promotes both order and disor-
der. Were he minister, calamities would ensue; were he
king, brigandage would become rife.”
Not4.—Minister and king are here rendered respectively

AG Tj ond FA i.
140 The Divine Classic of Nan-Hua.

Yao reconnoitring at the Hua Mountain, the border-
warden said to him, “ Ah, here is the Holy Man! Accept,
Holy Man, my homage, May your Holiness live for ever !”

“Pray don’t,” replied Yao. “I don’t wish it.”

Norr.—Yao's reply in the original is simply Ye —which
cannot be rendered otherwise than by a paraphrase,

[The man proceeded], “ May your Holiness become rich !”
Yao replied as before. ‘May your Holiness have many
sons!” [continued the man]. But again Yao made the same
rejoinder. Then the border-warden said, “ But long life,
wealth, and sons are what men most earnestly desire; how
is it that you alone desire them not?” ‘ Many sons,” re-
plied the Emperor, ‘“‘mean many anxieties; wealth involves
much trouble; long life has many obloquies. If one is
weighted with these three things, there can be no cultivation
of virtue; therefore I decline them.”

Then said the border-warden, “ At first I regarded you as
a Holy Man; now I look upon you only as a superior man.
Heaven, having given birth to mankind, necessarily lays
upon them certain duties. If you have many sons, and [in
like manner] give them all occupation, what have you to
fear? If you have wealth, and you divide [its duties] among
assistants, what business-troubles need you endure? The
Holy Man dwells but a short time in one place, and lives
from hand to mouth.

Novtre.—Literally, “ dwells like a quail "—4. ¢,, flitting con-
stantly about; ‘and is fed like a fledgling *—which has to
depend upon its mother for sustenance, adds the Commen-
tary, and then only does it get enough,

The bird flies through the empyrean, where its plumage
cannot be seen. When there are true principles at work in
the world, then all things flourish and prosper. When there
are none such in the world, [the Holy Man] contents him-
Heaven and Earth, 141

self with cultivating his own virtue, and lives quietly alone.
At the age of a thousand years he becomes wearied of the
world; and when he departs, he soars upward, an enfranchised
spirit, riding upon white clouds unto the Home of God.

Nore.—it Hf.
If the three forms of calamity did not exist

Notse.—Namely, from fire, water, and wind.
the body would be for ever free from evils. Where, then, is
the obloquy you dread ? ”

Then the border-warden walked off. Yao followed him,
saying, “ May I ask—” But the border-warden replied,
* Begone!”

When Yao was Emperor, he appointed Péh-ch’én Tsze-
kao one of the feudal princes. Yao afterwards conferred
the sovereignty upon Shun, and Shun conferred it upon Yi.
Péh-ch’én Tsze-kao, however, then excused himself from ex-
ercising the functions of a feudal prince, and betook himself
to agriculture. So Yii went to see him, and found him la-
bouring in the open country. Standing with his face to the
wind, Yi asked him, saying, ‘ Formerly when Yao was Em-
peror, he appointed you, Sir, a feudal prince. Yao passed
,the sovereignty on to Shun, and Shun passed it on to me;
and now, Sir, you excuse yourself from acting as a feudal
prince, and take to tilling the fields. May I venture to ask
the reason ?”

Tsze-kao replied, “ Formerly when Yao was Emperor, he
bestowed no rewards upon the people, yet the people exhorted
each other; he inflicted no punishments, but still they feared
and venerated him. At present, you both bestow rewards
and inflict punishments, yet the people have no benevolence ;
from which cause virtue is falling off, and torture is coming
into vogue. Generations yet unborn will reap the fruits of
142 The Divine Classic of Nan-Hua.

this in anarchy. Had you not better go, Sir, and not inter-
rupt my work? ”—Then vigorously resuming his occupation
he worked away without looking up. ;

In the beginning of all things, there was not even Nothing.
There were no names; these began afterwards. Then there
was The One; but it had no form.

Nore,—After the period of Nothingness, the Sn. Bi, came
the Primordium, the shapeless germ of Creation, the xg he

The word here translated One (—) ) might with equal pro-
priety be rendered “The First.”

The production of all things from this One, was what is called
Energy.
Nore.— ; virtue in the sense of Avvapts, not @peTy;
Ub i.

Then that which was formless was divided. Again, the un-
intermitting progression [which was thus set going] was
what is called Life; and the obstruction of this impetus re-
sulted in the production of Matter. After matter had been
completed, the Controlling Principle came into being ;

Nore.—Z

and the matter assumed Form. Bodily form served as a
protection to the spirit; each became possessed of a guiding
standard, and this was what is called its Nature. The culti-
vation of this [inherent principle, or] nature, involves a re-
currence to the original Energy [or virtue] from which it
was derived ; and the carrying out of this virtue to perfection
brings us back to the first beginning of all things. This
identity is emptiness; and the emptiness is great! [In the
beginning] there was neither speech nor voice ;

NotE.—Or, all mouths were stopped; no sound proceeded
from them,

and in this respect all were one with Heaven and Larth.
Heaven and Earth. 143

This oneness was clearly manifest. An outward appearance
of simplicity and ignorance [covered what] may be called
Hidden Virtue; and this is the same thing as universal
harmony.

The Master [Confucius] asked Lao Tan, saying, “ Could
there be such a thing as a man who takes great delight in
Nature and is yet very much the same as other men? May
such a thing be? Supposing a debater were to use these
words and say, Jt is as easy to distinguish the qualities of
hardness and of whiteness as to distinguish between the sun
and moon as they hang apart in the sky: could such a man
be called a Sage?”

Note.—It is impossible in this passage to translate BA
as “Holy Man.”

Lao Tan replied, ‘ He would be like Si Yi, whose clever-
ness resulted in nothing but bodily fatigue and anxiety of
mind. The aptitude of a dog at entehing foxes is to him
simply an increase of sorrow ;

Notr.—Because he is enslaved by men for the sake of his
cleverness.

it is owing to the agility of baboons and monkeys that they
are torn from their hills and woods. I tell you, K’iu, that
you cannot speak of what you have not learnt. Everybody
has a head and a foot; but there are many who have neither
a heart to understand nor an ear to hear; while there are
absolutely none who, having bodily forms, are able to pre-
serve in its entirely that which has neither shape nor form.
NotEe.—The Principle of Nature,
It is not to be found in movement or stoppage, in death or
life, in razing or in building up. In matters of government
{the wise man] entrusts the responsibility to others; in for-
getting the things around him, he forgets Heaven; his name
144 The Divine Classic of Nan-Hua.

is the Self-Forgetter. Those who thus forget themselves
may be said to be in accord with Heaven.”

Tsiang-lii Mien went to see Ki-ch’é, and said to him,
“The Prince of Lu informed me saying, J earnestly desire to
receive your teaching. He would take no refusal, though I
had already told him I did not know whether he would
coincide with my doctrines or reject them. Please give me
your opinion as to how I ought to act. I told the Prince it
would be absolutely needful to behave with decorum and
moderation; to choose out (or give prominence to) the public-
spirited and loyal, and not to the meanly selfish; for who,
among the people, [said I], would then dare to be at variance
with you?”

Then Ki-ch’é, loudly laughing, replied, “* What you thus
say, Master, about the virtue of Emperors and Princes, is
like a mantis trying to stop a carriage with its feelers—it is
absolutely inadequate to the requirements of the case.
Moreover, according to your views, you would make it as
dangerous for him as though he were to live on the top of
some ricketty look-out (or belvidere); everybody would come
flocking to gaze at him,”

Tsiang-lii Mien, frightened and astonished, said, “ Your
words, Sir, throw me into a state of utter bewilderment.
Nevertheless, I should like to hear what you have to say
about the manners and customs [of the olden times].

Nors.—Kl; elliptical for Kal AS.

Ki-ch’é replied, “‘The method adopted by the great Sages
of governing the world was to stimulate the people’s zeal,
and, by carrying precept into practice, to change (or correct)
their habits; to put down all inclination towards brigandage
(or, towards injuring one another’s property), and to fix the
minds of all upon one object, only, of desire; thus causing
LTeaven and Earth. 145

them to act according to the natural promptings of their
dispositions while the people themselves were all unconscious
of the means employed. As such was the case, how can you
so far respect the method employed by Yao and Shun to
teach the people, as to make yourself their disciple? If you
want to bring the same virtue to bear upon everybody at
large, it is necessary that the heart should be kept in a con-
dition of absolute tranquillity.”

Tsze Kung went in a southerly direction on an excursion
to the state of Ts’u. Returning to Lu he passed through
Hang-ying, where he saw an old man employed in tilling his
kitchen-garden, A water-course had been dug to supply the
well, and he was carrying an earthen jar, with which he was
watering [the plants] with great energy; but though he
exerted all his strength, he succeeded in accomplishing very
little. So Tsze Kung said to him, “There is a contrivance
by means of which a hundred plots of ground may be irrigated
in a single day; with a very little effort, a great deal of
work may be accomplished, Would you not like to have
such an appliance, Sir ?”

“ What sort of a thing is it?” said the labourer, looking
up.

“Tt is an instrument cut out of wood,” replied Tsze Kung,
“heavy behind and light in front; it pumps water as though
lifting it from the ground, as rapidly as boiling fluid bubbles
up and overflows. It is called a water-pulley.”

Then the labourer reddened with anger, and said, with a
laugh, ‘I have heard my teacher say that where there are
mechanical contrivances, there are sure to be crafty devices
on hand; and where there are those who use such devices,
they are sure to have unscrupulous (or crafty) hearts, If
people cherish craftiness within their breasts, their purity
146 The Divine Classic of Nan-Hua.

will not be preserved unsullied ; if their purity be not pre-
served unsullied, the life of the soul cannot be kept secure ;

Norz.—%Ar ie. The character ting is capable of meaning
tranquil, steady, fixed, or decided, whichever the reader may
think most relevant to the context,

and those in whom the life of the soul is not thus kept secure,
can never be made the receptacle of Wisdom. It is not that
I do not know [about such things as you speak of]; but I
should blush with shame to use them !”

At this Tsze Kung looked very crestfallen; he hung his
head, and for some time made no reply. Then the labourer
said, “ What is your occupation?” “I am one of the disci-
ples of Confucius,” replied Tsze Kung. The labourer con-
tinued, “ Are you not aman of extensive learning, so extensive
as 10 be comparable to that of the Sage himself? Do you
not over-shadow the rest of the people? Are you not spe=
cially clever at thrumming the guitar to plaintive ballads,
whereby you trade for reputation among men? If you will
but discard your self-conceit, and practice self-abnegation,
then probably [we may be able to converse]; but if you
cannot govern yourself, how can you have leisure for govern-
ing the world ? Now you may go, and please don’t interrupt
my business any more.”

Tsze Kung recoiled abashed; his face grew pale, and he
shuffled off with a mortified and disappointed air. He walked
thirty 2 before he recovered his self-possession; when his
disciple said, ‘“ What sort of a man was that with whom we
spoke just now ? And what was there that made you, my
Master, change countenance and turn so pale during the in-
terview, so that for the whole day you have not been your-
self?”

“Up till now,” replied Tsze Kung, “I was under the con-
viction that there was only one man in the world (Confucius) ;
Leaven and Earth. 147

I did not know that there was this man also. I have heard
the Master say, When you have affairs in hand, strive and
they can be done; work diligently and the task will be accom-

plished.

Nore.—This might be rendered, “It is by striving that
tasks (or business) may be accomplished, and merit ac-
quired.”

Then much will be achieved at the expense of very little exertion.

Notre.—That is to say, “If you only set about a thing the
right way, and grapple with it diligently at first, you will in
the long run accomplish a great deal with comparatively lit-
tle waste of strength.”

Such is the Sage’s teaching. Is it now all to no purpose?
The Sage teaches that those who have a thorough grasp of
wisdom are complete in virtue; that those who are complete
in virtue are complete also in their bodies; that those who
are complete in their bodies are complete also in their souls.
Every man who lives in the world is just the same as those
around him; yet none can know whither we are all bound.
How bewildering is this! Is it not right, conscientiously to
act so as acquire merit, advantage, ingenuity and skill? Yet
these things count for nothing with that man. Men of his
kidney, not having their minds set upon them, do not follow
after them; having no heart for such things, they do not act
[with their attainment in view]. If the world extols them
and subscribes to all they say, they loftily pay no attention ;
while if the world blames them and rejects their words, they
are unconcerned and in no way affected by it. The praise of
the world has no advantage in their eyes, its censure has no
injury; they may indeed be called men of perfect virtue!
Whereas I am a man as unstable as winds and waves.”
Arrived at Lu, he told Confucius all about it. Confucius
said, “The man is simply a false practiser of the juggling
tricks that were in vogue during the dark ages. He only
148 The Divine Classic of Nan-Hua.

understands one part of the matter, and not the other. He
knows how to regulate himself, inwardly—not how to regulate
external affairs. He steeps a thing that is already white, in
whiteness. (He thinks) by never acting to restore the simple
honesty of by-gone times, and by caring for the natural dis-
position to cherish the spirit; and thus he goes sauntering
through the world. What was there in him to frighten you,
pray? Besides, why should you and I care to know anything
about his old-world hocus-pocus?”

Ch’un Mang, while on his way to the Eastern Ocean,
happened to fall in with Yuen Féng on the east sea-shore.
Yuen Féng said, ‘‘ Whither are you bound?” “Iam going
was the reply. ‘On what errand?” asked
Yuen Féng. ‘ Although the ocean is continually receiving
streams of water,” said Ch’un Mang, “yet it is never full;
though water continually flows out of it, yet it is never ex-
hausted. I am going thither on an excursion.” “Sir,”
rejoined Yuen Féng, “have you no thought of the men who
lived in by-gone generations?

Norr.—fa BZ E- The first two characters are in-

capable of being literally translated. They appear to refer
to some fabulous dynasty or era, and to have the meaning

implied in KK: The Commentary renders the sentence

oceanwards,”

I should like to hear what you have to say about the govern-
ment of Holy Men.”

“The government of Holy Men?” replied Ch’un Mang.
“Jn transacting official business, they did not neglect. the
fitnesses of things; in promoting men, they failed not to take
their abilities into account. They took in an affair at a
glance, and then did what there was to be done. In action
and in speech, they kept their own correctness of conduct in
view [or, they spoke and acted with a view to, etc.], and so
Heaven and Earth. 149

the whole empire was reformed; and when they beckoned, or
turned the head, or pointed, the people came flocking to them
from every side. This is the method of government pursued
by the Holy Men.”

‘¢ Now I should like to hear what you have to say about
virtuous men,” [said Yuen Féng].

“ About virtuous men?” replied Ch’un Mang. “ While in
repose, they have no [distracting ] thoughts; when in action
they have no anxieties. They lay no store by right and
wrong, excellence and badness. They are beloved (or es-
teemed) by all within the Four Seas for the benefits they
confer on all; while peace is universally diffused by the pro-
visions that they make. And yet, alas! [ the people are ]
as babies who disregard their mothers ;

Nots.—That is, who receive the benefits of a mother’s care
without troubling themselves to think to whom they are in-
debted for them,

as those who, walking carelessly along, contrive to miss the
road. Enjoying wealth and prosperity, they know not whence
it comes ; with plenty to eat and drink, they know not whence
that comes either. This is what I have to say about the
conduct of the virtuous men.”

“ And now,” [said Yuen Féng], “I should like to hear
about spiritual beings.”

“The higher spirits,” replied Ch’un Mang, “ are enthroned
in glory; they are relieved from the burden of the body; and
in this [their fame] may be called effulgent and far-spread-
ing. They further the decrees of Heaven with their whole
heart; they are in perfect accord with Heaven and Earth ;
they leave all worldly matters to oblivion and decay; they
cause all things to revert to their original principles ; and in
this [their fame) may be called mysterious and obscure.”

Méng Wu-kuei and Ch’ih-chang Man-ki went to inspect
150 The Divine Classic of Nan-Hua.

the-troops of Wu Wang. Ch’ih-chang said, “Things are not
equal to what they were in the time of the Emperor Shun;
and thus it is [ the empire] has encountered such disasters.”

Notrse.—The Commentary says, “The virtue of Wu was not
equal to that of Shun.”

Méng Wu-kuei replied, ‘The empire is all subject to the
same government ; how can the government of Shun [be thus
spoken of ]}? It is after confusion has reigned that govern-
ment is required.” :

Ch’ih-chang rejoined, “The uniform government of the
world is a thing greatly to be desired; yet how can this be
said of Shun’s government? His plan was, as it were, to
administer medicine to cure wounds, to provide wigs after
people had lost their hair, and to engage doctors to heal the
sick ; just as a dutiful son presents an indulgent father with
physic—his face haggard [with sympathy ].”

Nots.—That is, he did not see that prevention was better
than cure,

In the age of perfect virtue, no honour was paid to virtu-
ous men, nor were men of ability employed. Those in high
positions were like the leaves on the topmost branches of a
tree,

Norz.— Hl qa ee. The second character seems to be a

misprint for #. The Commentary says, “ Those of high de-
gree had not a heart to look down sympathisingly upon those
below them.” Probably it means, rather, that they were
swayed to and fro by the wind—of their own inclinations.

while the people were [as free and unmolested] as wild deer.
They were upright and honourable, without knowing that
being so was accounted Rectitude; they were mutually affec-
tionate, without knowing that being so was accounted Bene-
volence; they received bounty, without knowing that it was
the reward of Loyalty; they were secure and firm (2. e., trust-
ing and trustworthy ) without knowing that being so was
Heaven and Earth. 151

accounted Fidelity. In mutually assisting one another they
looked for no return; their good actions left no vestiges be-
hind them ; the affairs were not blazoned abroad.

A filial son never flatters his parents; a loyal minister
never fawns upon his Prince. This is the highest virtue of
a minister. When a son agrees with whatever his parents
may say, and approves whatever his parents may do, he is
regarded by everybody as an unfilial (or degenerate) child;
when a minister agrees with whatever his Prince may say,
and applauds whatever his Prince may do, he is generally re-
garded as a disloyal subject. I do not know of a single per-
son who does not hold this opinion. And yet, those who say
Yes when the world says Yes, and applaud all that the world
applauds, are not by any means looked upon as inaugurating
a system of flattery! Is the world austerer than a father ?
or more to be respected than a Prince? If you reproach a
man with being foremost in flattery, he will immediately flush
up with resentment, although he does nothing all his life long
but flatter, using all sorts of false and specious comparisons
to make himself popular with the masses, without confessing
his fault from first to last, from the beginning to the end.
He lets fall his robes and arranges its gay colours, assuming
a set expression of face in order to allure people ;

NoTrr.— This is a satirical reference to the Emperor
Shun.”— Comm.

yet, does he look upon himself as a flatterer ? The man un-
derstands nothing but [ the distinction between ] right and
wrong, yet he by no means regards himself as simply one of
the masses! His is indeed the very climax of stupidity.
The man who is conscious of his stupidity is not altogether
stupid; he who is conscious of his delusions is not completely
deluded. When a man is under great delusion, he will not
152 The Divine Classic of Nan-Hua.

be emancipated from it to the last day of his life; when he
is hopelessly stupid, he will never attain to intelligent per-
ception. Suppose there are three men walking, one of whom
is in doubt (or under a wrong impression) as to the road,
they will still be able to reach the place they are going to,
because the doubter is in a minority, But if two of them
are in doubt, in spite of all their toil they will not arrive at
their journey’s end, because the doubters will be in a majo-
rity. Now if Iam the object of suspicion in the Empire,
however pure may be my aims and motives I shall never be
able to carry them into effect ; a melancholy state of things,
indeed! Though a loud noise may be unheard by those who
are close by, yet if you sing a little song like The Plucking
of the Willow-branch, or The Beauty of Flowers, they will
laugh and smile [with pleasure]. Therefore, lofty phrases
will never reach the people’s hearts; the reason that the
noblest words are not spoken is, that ordinary words are so
abundant. If you take a couple of men and make them beat
‘time upon an earthenware vessel,

Nots£,--The allusion here is to a certain ancient custom,
people will become infatuated with the sound, while they will
[learn to] disregard music that is really beautiful. Now if
everybody in the Empire is suspicious of me, however pure
my aims and motives may be, how can I possibly carry them
into effect? And if, knowing that they cannot be realised,
I still persevere in my determination to realise them, why,
that is just one delusion more. Therefore it is the best way
to relinquish the intention, and have no more to do with the
matter. ;

Notr.—Ar Fé ; elliptical for mn” Wh Fé #e.

Having nothing more to do with it, what further cause will
there be for sorrow? <A leper, to whom a son has been bora
Heaven and Earth. 153

in the middle of night, will hurriedly procure a light to look
at it, dreadfully afraid lest it should be [a leper] like himself.

Supposing a sacrificial vase to be carved out of wood a
hundred years old, and coloured blue and yellow, the wood
that remains over is thrown into the gutter. Supposing that
the wood thus rejected be made into another sacrificial vase,
there will be this difference between the two—that one will
be handsome and the other ugly : but the loss of the origi-
nal nature.of the wood is the same in both cases, (In like
manner) the standards of right acted on by Ché, the robber,
nd Tséng Shih are widely different from each other; but
the loss of each man’s original nature is the same. Now
there are five means by which a man’s original nature may
be lost. The first is, That confusion of Eye produced by the
five colours, which vitiates its clearness of vision. The
second is, That confusion of Ear produced by the five tones
‘of music, which vitiates its delicacy of hearing. The third
is, That stifling of the Nose produced by the five odours, the
rankness of which flusters the brain.

Nore.—The text of this last phrase is much obscured by
a misprint, but the translation given above is fairly approxi-
mative. -

The fourth is, That corruption of the Mouth produced by the
five flavours, which perverts the palate. The fifth is, That
vacillation of purpose, now longing for, now rejecting, by
which the Original Nature is made to fly hither and thither,
and toss itself restlessly about. All these five things are
injurious to life, yet Yang Tsze and Mih Tsze were both
taken up with them. They thought themselves that they had
attained ;

Note.—That is, “to perfection.” Or, the passage might
be translated, “they were exceedingly well satisfied with

themselves;” regarding B as elliptical for @ m.
154 The Divine Classic of Nan-Hua.

but I do not think they can be said to have thus attained.
This sort of self-satisfaction is (on the contrary) so much
sorrow; how, then, can it be called true satisfaction ?

Nore.—Or, “how, then, can they be said to have really
attained ?”

When pigeons and owls fall a prey to the arrow, can they
be said to have cause for self-satisfaction? Gadding about
in pursuit of music and lust, hankering after this and reject-
ing that, is like cramming the breast full of fuel; although,
outwardly, the man may be restrained [from open excess | by
his military casque, or cap, his duty of holding the official
tablet, or his privilege of wearing an embroidered sash. Thus
those who inwardly are more full of self-satisfaction and con-
ceit than a stockade is of fuel, outwardly bind themselves
tightly up, looking eagerly here and there from out their
bandages, greatly self-complacent. Take the case of thieves,
whose hands are manacled and whose fingers are squeezed
between finger-screws; or of tigers and leopards, that are
confined in pens and cages; are they self-satisfied, think you?
The Way of Heaven. 155

CHAPTER XIII.

Tue Way or Heaven.

The revolutions of the Way of Heaven—t.¢., Nature—
know no rest; wherefore all things are brought to perfection.
The revolutions of the Way of God know no rest; wherefore
the whole world depends on Him.

NotEe,—The Commentary says, “God is one with the oper-

ation of Nature.” The word translated “depends” (Si)
also means “to return ”’—i.¢,, to its original constitution ;
but here the idea is that of betaking one’s-self to another for
protection.

‘The revolutions of the Way of the Holy Man know no rest;
wherefore all within the Four Seas follow him obediently.
To those who possess the virtue of Emperors and Princes,
{the Way of] Heaven is clear, and [the Way of ] Holiness
perspicuous; the entire Universe lies open to their gaze.
Albeit, when they come to act, they preserve an air of dark
and silent meditation, and are completely imperturbable.
The Holy Men, in preserving this repose, do not do so
because they say that it is good, but because their hearts are
undisturbed by anything in the world. When water is per-
fectly still, it is clear; the river Huai reflects (even) one’s
beard and eyebrows, and the accomplished artificer appro-
priates [its smoothness as] a guide or example for himself.
The stillness and purity of water is an emblem of the human
156 The Divine Classic of Nan-Hua.

spirit. The heart of the Holy Man, being thus at rest, is the
mirror of Heaven and Earth, and reflects the entire Universe.

The tranquillity of Heaven and Earth consists in vacant
quiescence, dispassionate placidity, solitary silence and abso-
lute inaction. This is the highest Wisdom and the perfection
of Law; wherefore Emperors, Princes and Sages desist from
their labours. This desisting leads to abstraction; abstrac-
tion leads to truth,

Nore.—Or,—“ leads to emptiness, and emptiness to ful-
ness ; what is solid and real.”

and truth leads to regularity of action. Abstraction leads
to quiescence, quiescence to motion, and motion to attain-
ment. Quicscence leads to inaction, and inaction necessitates
the shifting of responsibilities upon others, by whom the
duties are performed. Absolute inaction leads to happy
contentment; neither sorrow nor distress can dwell with
those who are in this happy state, and they live to a good
old age.

Abstracted quiescence, dispassionate placidity, solitary
silence and complete inaction form the radical or fundamen-
tal part of all things. To become an Emperor by fully
apprehending this truth: thus it was that Yao became a
sovereign. To become a Minister by fully apprehending this
truth: thus it was that Shun became a Minister.. To act
upon it when high in authority is the virtue of Emperors
and Princes. To act upon it in a humble sphere of life is
the Wisdom of the obscure Sage, the Moral King. To act
upon it in the leisure of a retired life will cause the students
who reside near rivers and seas, mountains and forests, to
follow in accord.

Notr.—That is, the country residents, students who have
not yet obtained office, but who are preparing themselves for
an official career,
The Way of Heaven. 157

To act upon it when one is promoted in life, and has to care
for the well-being of the world, will redound to great merit
and illustrious reputation, and the whole Empire will be
united in one. By remaining quiet [and nourishing the
capacity] one becomes a Holy Man; by restlessness or mo-
tion [using the capacity] one becomes a King. By inaction
one [learns to] esteem unpretentiousness; and nobody in the
world will then contend with him for what is elegant and
showy.

Those who understand the virtue of Heaven and Earth
may be said to have attained the root of all things and to
rely upon it as their great origin or centre; and thus they
are in accord with Heaven. Similarly, those who administer
the affairs of the world, are in accord with men. Thus,
human joy accrues to those who are in harmony with men;
but heavenly joy

NotTE.—Or, “ natural, spontaneous, inner joy.”—ComM.,

to those who are in harmony with Heaven.
Chuang Tsze said, “ O my Master, my Master!

Note.—‘“‘Apostrophising Nature.’—Comm. “O my guide,

my model!” would perhaps give a truer idea of the original.
When Creation is shattered, it is not that Nature is vicious
or perverse; when the myriad worlds are imbued with favour,
it is not that Nature is benevolent. It has existed from
before the beginning of time without growing old; covering
and supporting Heaven and Earth, it fashions the shapes of
everything without exercising ingenuity. And [knowing]

this, is what may be called the Happiness of Heaven.

“Wherefore, those who know the happiness of Heaven walk
in the ways of Heaven from their birth (or, all their lives) ;
and when they come to die, they follow the universal rule of
158 The Divine Classic of Nan-Hua.

transmutation. While at rest, their virtue is like that of
the principle Yin; when acting, their movements are like
those of the principle Yang.

Notr,—Wave-like, far extending,

Therefore, they who know this heavenly happiness neither
murmur against Heaven nor censure men; they are free
alike from the troubles of the world and from the retributive
visitations of ghosts. So that it may be said that in acting,
they are as Heaven; and in repose, as Earth. With single
hearts and firm, (or, with the whole heart fixed) they rule the
world. Eyil spirits bring no calamities upon them ; fatigue
never touches their souls. Their hearts being single and
firm, all things follow obediently in their wake. Empty and
quiet in speech, they are enabled to analyse the operations of
Heaven and Earth, and to become familiar with the mysteries
of all things; and this, again, may be called the happiness
of Heaven. Those who possess this heavenly happiness,
[acquiring] the heart of the Holy Men, nurture the entire
world.”

The virtue of Emperors and Princes is to regard Heaven
and Earth as their supreme authority, and Nature and Virtue
as their lord ;

Nore,—Or, “of the highest moment.”

and to adopt for ever the habit of absolute inaction. Inaction
is more than sufficient for exercising the functions of govern-
ment, whereas action is insufficient for the requirements of
the world; wherefore the men of ancient times held Inaction
in the highest honour. Where there is Inaetion on the part
of those in authority, as well as on the part of those bencath
them, both classes have the same virtue. Authorities and
people haying the same virtue, where there is action not only
The Way of Heaven. 159

on the part of the subjects but on that of the authorities as
well, then both classes are possessed of the same conformity
with nature.

Norr.—3H- The first of these two sentences refers to the

#8, or inherent capacity, at rest; the second to the FH,

or [inherent capacity, in] action,
Both classes thus preserving the same conformity with nature,
not only will the sovereign adhere firmly to a policy of
inaction, employing others in the affairs of government, but
there will of necessity be action on the part of the people, in
performing the duties thus laid upon them; and this is an
unchangeable law.

Wherefore, although the knowledge of those who in
ancient times governed the empire encompassed both Heaven
and Earth, they suffered no anxiety. Although they debated
on the method of governing (literally, carving) the whole
world, they took no delight in themselves.

NotE.—Or, to preserve the continuity of construction, the
sentence might be translated thus :—‘ Although their discri-

mination (HE) regulated the whole world,” etc,
Although their ability was such that they were able to
investigate all within the Four Seas, they themselves did not
act. Heaven produces nothing, yet the Universe rolls on,—
or, is produced by its own change; the Earth provides for
nothing, yet all things are maintained.

Nore.—Literally, “the Earth does not increase.”

[Similarly], emperors and princes abstain from action and
yet the affairs of the empire are accomplished. Therefore it
may be said that there is nothing diviner than Heaven, more
affluent than Earth, or greater than Emperors and Princes.
Therefore, again, it may be said that the virtue of Emperors
and Princes is the equal of Heaven and Earth; and this is
160 The Divine Classic of Nan-Hua.

the principle acted upon by those who avail themselves of
[the laws of] Heaven and Earth in enforcing the use of all
things and employing the abilities of all men.

The authorities are the root—the fundamentals; the peo-
ple are the topmost twigs—the accessories. The Sovereign
is the most important element ;

Notr.—Contrast with this the theory of Mencius, “The
people are the most important element in a nation ; the
sovereign is the lightest.” The above sentence might, how-
ever, be rendered, “It is for the sovereign to maintain the
most important points ;” and this translation accords better
with what follows, The first sentence of the paragraph runs
literally, ‘The root [of the nation] is in the authorities,” etc.

[the duty of] attending to minutia devolves upon the minis-
ter. The exercising of troops and armies is the lowest part
of Virtue. Rewards and punishments, benefits and injuries,
and the infliction of the Penal Code—these constitute the
lowest form of Instruction. Minutely attending to cere-
monies, laws, measures, accounts, and jurisprudence—this
constitutes the lowest offices of Government. The sound of
bells and drums, the pomp of plumes and streamers—these
are the lowest forms of Music. Wailing and sobbing, sack-
cloth and hemp, mourning garments deep or slight—these
are the lowest manifestations of Sorrow. Under the circum-
stances in which these five low forms [of the duties, etc., above
enumerated] appear, it is necessary that the feelings should
come into play, and that the heart should be moved; then
the outward expressions will follow of their own accord.

NotE.—The expression I have translated “heart” is ){)

aly. I have, however, omitted the second character, which
seems to corrupt the sense, The two characters as they stand
mean “notions” or “ designs.”

The men of old who were possessed only of very insignifi-
cant learning, cannot be allowed to take first rank. The
prince takes precedence of the minister, the father of the son,
The Way of Heaven. 161

the elder brother of the younger, the aged of the youthful,
the man of the woman, and the husband of the wife. Heaven
and Earth also follow this rule of precedence of the more
honourable over the inferior; wherefore the Holy Man appro-
priates (or acts upon) the same ordinance. The dignity of
heavenly spirits is the more honourable; that of the earthly
spirits is inferior, After spring and summer come autumn
and winter; this is the sequence of the four seasons. In the
course of the revolutions of Nature, the different sorts of
sprouts can be distinguished one from another by their ap-
pearance (or form); those which are thriving from those which
are fading—according to the ebb and flow of the changes
to which they are subject. [In like manner] the perfect
spirits of Heaven and Earth are subject to order of prece-
dence according to their respective dignity and inferiority ;
and does not the same rule apply to men? In an ancestral
temple, honour is paid to one’s more immediate pregenitors ;
at Court, honour is paid to the noble;
Norn.—&; if elliptical for 4B, it means the Emperor.

in a village community, honour is paid to the old (or, to the
elders) ;

NotTe.—Literally, “to the zeeth.” A curious form of asking
the age of an old man is “ Your venerable teeth?”

in matters of business honour is paid to the upright, Such
is the order of precedence among men. If in discussing
matters of Doctrine no attention is paid to sequence (or
precedence), that is not the right principle [to go upon];
and if no.attention is paid to the right principle in discussing
the doctrine, how can the doctrine be properly discussed ?
Wherefore those who in olden times apprehended the great
Doctrine, possessed primarily the knowledge of Heaven and
secondly that of nature and virtue; understanding nature
162 The Dwine Classic of Nan-Hua.

and virtue, they went on next to benevolence and integrity ;
understanding benevolence and integrity, they proceeded to
apportion the duties pertaining to each virtue to those by
whom they were to be attended to; understanding how to do
this, they proceeded next to give to every object its proper
name; understanding how to do this, they then made ap-
pointments according to ability ;

Notr.—Giving to each man the post for which he was
best fitted.

understanding this, they supervised the fulfilment of such
duties with leniency; understanding how to supervise leni-
ently, they proceeded next to discriminate between right and
wrong ; understanding the difference between right and wrong,
they then proceeded to institute rewards and punishments;
and understanding how to administer rewards and punish-
ments, the clever and the simple got what was proper for
each, while the rich and the lowly were both contented with
their lot.

Now it is necessary that the respective abilities of the
benevolent, the virtuous, the degenerate, the diligent, and
the slothful, should be severalised, If a man has a repu-
tation for any quality, it is essential that its origin should be
investigated. This principle should be put into practice in
assisting the authorities, in caring for the people, in govern-
ing the world, and in regulating one’s private actions. No
recourse should be had to shrewd devices; conformity with
the way of Heaven is the indispensable thing, and this will
lead to universal peace,—the perfection of all legislation.
Wherefore an [ ancient ] book says, “ Where there is an
object, that object must have a name.” Now the ancients
had acquired this nomenclature; but they cannot on that
account be accorded precedence. Those who discoursed upon
The Way of Heaven. 163

the doctrine of nature in ancient times, progressing as far as
the first five steps above-enumerated, were able to introduce
names to objects; progressing as far as the ninth, they were
able to express themselves on the subject of réwards and
punishments. Prematurely talking of the names of objects,
they knew nothing of the source whence the objects originally
sprang; prematurely talking about rewards and punishments,
they knew nothing of their first inauguration. Those whose
words are thus subversive of nature and who speak thus in
antagonism to nature, must be governed by others; for how
can they govern men? Those who talk thus prematurely
about the names of objects, and of rewards and punishments,
know that there 7s a method of government, but do not
understand the principle of government. The world may be
able to make use of them, but they are not equal to the task
of using (or administering) the world. Men of this sort may
be called potterers.
Nots.—The last word is not a happy translation. The
text means literally, clever enough at some insignificant trifle,

but at nothing else; the reverse of an Admirable Crichton,
A Davus, not an Gidipus.

Minutely attending to ceremonies, laws, measures, accounts,
and the names of objects—this quality the ancients did
possess; but it only enabled those in low positions to assist
the authorities, it did not enable the authorities to protect
those in a humbler sphere of life.

In the days of yore, Shun asked Yao, saying, “In what
way does Your Majesty exercise your heart?”

Yao replied, “I am not arrogant towards the defenceless ;
I do not forsake the poor; I grieve for those who die; I take
great delight in little children; and I compassionate the
widow.”
164 The Divine Classic of Nan-Hua.

. “This is beautiful—beautiful!’’ exclaimed Shun; ‘but
it is not great.”

“ How do you mean?” rejoined Yao.

Shun replied: “It is by the manifestation of Heavenly
virtue (viz., inaction) that serenity is attained. The Sun and
Moon shine forth—and the seasons march as ceaselessly as
the alternations of day and night; the clouds pursue their
way,—and rain is everywhere diffused.”

“What utter confusion and turmoil, then, [have I been
creating for myself]! replied Yao. “ You are in conformity
with Heaven; I am only in conformity with men.”

As Confucius was going west to deposit a book in the
library (or record-office) of Chou, Tsze Lu said, reflectively,
“ T have heard that Lao Tan used to be keeper of the public
library in the state of Chou; but now he is so no more—he
has retired into private life. Now, Sir, as you are going
there to deposit a book, you might take the opportunity of
paying him a visit.” ‘ Excellent!’’ replied Confucius. “TI
will go and see Lao Tan.” But Lao Tan declined to receive
him. So Confucius wrote some annotations upon the Twelve
Classics,

NorTE.—The text might possibly be rendered also “ opened,
or displayed ” the book—going with it open in his hand,

in order to persuade Lao Tan. Lao Tan having glanced half-
way through it, said, ‘This is all great exageration. I should
like to hear what it is that you call the most important thing.”
Confucius replied, “ What is most important is Benevolence
and Integrity.” ‘Allow me to ask,” rejoined Lao Tan,
“whether Benevolence and Integrity are a part of man’s
original nature?” “Certainly they are,” replied Confucius.
“Tf the ideal man be not benevolent, he will never be perfect;
if he be not upright, he will never produce [anything good].
The Way of Heaven. 165

Benevolence and Integrity are most truly natural to man;
where would be his nature without them?”

Lao Tan continued, “‘ May I ask how you define Benevo-
lence and Integrity?”

Confucius answered, “It is to be kind and gentle in one’s
heart of hearts to all. To love everybody is the essence of
benevolence; to have no partiality is the essence of rectitude.”

“ Bah!” exclaimed Lao Tan; “ what new-fangled [or an-
tiquated?] words are these! This universal love—is it not
a vague, ambiguous thing? While as for your impartiality,
it is all selfishness (or partiality). If you, Sir, want to com-
mand men, you must not neglect the duty of nourishing them.
Now Heaven and Earth follow one constant and undeviating
course. The Sun and Moon have their unvarying lustre, the
heavenly bodies their permanent positions, birds and beasts
their regular attroupements, and trees their established orders,
Imitate, Sir, this virtue, and carry it into practice; comply
with this principle, and walk accordingly; than this nothing
can be better. Why should you thus harass yourself in
maintaining Benevolence and Integrity? You are like a
man who beats a drum in chasing a fugitive; [the only result
of which is, to make him run all the faster]. Ah, Sir, by
your doctrine you derange the original nature of men.”

Sze Ch’én-yi, going to see Lao Tsze, said to him, “I have
heard, Sir, that you are a Holy Man; therefore I did not
shrink from coming all this distance to see you. I have
walked a hundred days, resting at inns on the way;

NotE.—To give an idea of the extreme laconism of the
text, I may remark that this clause is represented by two

characters only— Ay a. The amplification is afforded by
the Commentator.

I got quite footsore,
166 The Divine Classic of Nan-Hua.

“ Norre.—Or, “my heels were worn hard.” Either render-
ing seems admissible,

yet I did not venture to rest. And now, that I do set eyes
upon you, I find that you are not a Holy Man after all!
When the rats got at that food you left, and spoilt it, you
took a strong dislike to your younger sister; therefore you
are not benevolent.

Note.—The lady in question had omitted to lock the food
up safely—whence the disaster; and Lao Tsze appears to
have got extremely angry with her.

However plentiful may be the victuals before you, both raw
and cooked, you yet hoard them stingily to an unlimited
extent.”

To this Lao Tsze paid no attention, nor did he make any
reply. The next day Sze Ch’én-yi came again to see him,
and said, ‘‘ Yesterday I taunted you; to-day my feelings are
somewhat modified; what can be the reason ?”

Lao Tsze replied, “I cannot compare myself with clever
men, or learned men, or spiritual men, or Holy Men. Yes-
terday you called me [as it were] an ox; well, let me be an
ox. Call mea horse, and I'll consider myself a horse. When
there is anything true that can be predicated of a man, so
that people give him a name accordingly, and he will not
allow [or accept] it, be sure that afterwards some visitation
will come upon him. My conduct is invariable, and I do not
regulate it by the opinion of other people.”

At this Sze Ch’én-yi sidled sheepishly a short way off; then
advancing, he asked Lao Tsze to give him arule of Life.
Lao Tsze replied,—‘‘ Your demeanour is stubborn; your eyes
have a stolid look; you have a high forehead and a wide
mouth; and your appearance is robust. You resemble a
tied-up horse, which, when it tries to move, is forcibly held
back ; but when it bursts its bonds, off it goes like the wind.
The Way of Heaven. 167

[1 should say that] in enquiring into any matter, you would
do it thoroughly; you are shrewd and clever, but make too
great a parade of your ability. All this is the reverse of
genuine. When men are found within the borders [of an-
other man’s property], they are set down as thieves.”

The Master said, “The Principle of Nature is infinite in its
greatness, indivisible in its minuteness; wherefore ail creation
is filled and pervaded by it. Its breadth is such that there is
nothing it does not embrace; its depth is unfathomable. The
manifestation of virtue in the form of benevolence and rectitude
is the lowest development of spiritual [merit]. How can he
who is not a perfect man maintain [conformity with nature]?
The perfect man, being in possession of the empire, great
though it be, yet suffers no anxiety on that account. When men
are all impetuously intent on action (Jit., pushing back their
sleeves), he holds himself aloof. Being probed to his inmost
heart, nothing false is found in him, nor does he follow after
gain. Knowing the innermost essence of things, he is able
to hold firmly to their fundamental principle; so that, beyond
the confines of Heaven and Earth, he forgets all outward
things, and his spirit is for ever free from exhaustion. Com-
prehending Nature, and being in accord with Virtue, he
repudiates benevolence and rectitude and rejects ceremonies
and music [religion?]. In all this, the heart of the perfect
man is fixed.”

Note.—The object the author has in view in placing such
words as these in the mouth of Confucius, is certainly obscure
enough. Not only are they directly opposed to the Sage’s
known theories, but they flatly contradict all that he has
been just made to say during his interview with Lao Tan.
The Commentary, however, is responsible for the identifica-
tion of Confucius with the person here spoken of as “ the
Master.”

The Doctrine thus revered by the world is to be found in
168 The Divine Classic of Nan-Hua.

books. Now books consist of words, and words are highly
esteemed; their title to respect being derived from the ideas
which they embody. The direction of one’s ideas cannot be
expressed in words; yet men infer that honour should be
paid to words, and so perpetuate them in books.

Note.—The phrase I have italicised is in the original f=

=. Perhaps it might be rendered “ because they, the words,
transmit or hand down [ideas] in books.”

But although books are generally held in such honour, I do
not venerate them, All this reverence is unnecessary (or
misplaced). Thus, what you can see by looking at it, has
both form and colour; what you can hear by listening to it,
has both a designation and a sound. How pitiable is it that
people should regard forms, colours, names and sounds as
the essence of the great Principle!

Notr.—Neither “principle” nor “ way ” expresses the ex-

act sense of ja as used here. It is placed in strong anti-

thesis to the outward phenomena above-enumerated—those

properties which can be cognosed by the outer senses—and
therefore means the “inherent law of nature,” the “reality

behind appearances "—that hidden something of which tan-

gible objects are but the outward manifestation. cf, St. Paul’s

expression, “ The things which are seen are not made of those

which do appear.”

And bow [may we know] that form, colour, names and
sounds are not the essence of this principle? Those who do
know, don’t speak; and those who do speak, don’t know;
how, then, are men to learn anything about it?

Nors,—Comp, 34 4% #£, Section LVI.

While Duke Wang (the reigning prince of Ts’i) was pur-
suing his studies at school, a wheelwright named Pien was
fashioning wheels outside. Laying down his mallet and
chisel, he entered, and asked the Duke, saying, “May I ven-
ture to enquire what words your Grace is studying?” ‘The
The Way of Heaven. 169

words of the Holy Man,” replied the Duke. “Is the Holy
Man still alive?” asked the wheelright. ‘No, he is already
dead,” replied the Duke. “Then what your Highness is
studying are just the dregs and sediments of the ancients,”
continued the man. The Duke replied, ‘I, the Prince, am
studying ; what have you, a wheelwright, to do with criti-
cising me? Give me some reason for it. and I'll excuse you;
but if you have none, you must die.”

“Your servant will draw an illustration from his own
calling,’’ said the wheelwright. ‘In fashioning a wheel, one
must not go to work too slowly, for if it be slippery, the
thing will not be strong; nor yet too hurriedly, for if it be
rough, the thing will not be neatly finished; but if it be
done neither too quickly nor too slowly, the hand will carry
out the intentions of the mind. But this cannot be ex-
plained by word of mouth; there is a hidden art (or knack)
in it. Your servant cannot impart it even to his son,
nor can my son inherit it from me; and I am now seventy
years of age—an old hand at wheelcraft. In like manner
the ancients were unable to impart their doctrines,—[besides
which], they are dead; wherefore the books that Your
Highness is studying are nothing but the dregs they left
behind them.”
170 The Divine Classic of Nan-Hua.

CHAPTER XIV.

 

Tue Revouvutions of Heaven.

Heaven revolves; the Earth is motionlss; the Sun and
Moon rotate in their respective orbits. Who is the controlling
power ? What is the dominant principle, connecting effect
with cause? Who is it that, without putting forth any ac-
tivity, brings about these undeviating alternations? My idea
is that there is a hidden motive power [behind it all] which
never rests. And I think that these ceaseless revolutions
have no power in themselves to stop. Clouds form rain, and
rain forms clouds; who causes this abundant diffusion ? Who
is it that, without putting forth any activity, so blends the
influences of the air as to bring about this result ? The wind
rises in the north; whether it blows afterwards from the east
or from the west, in the high empyrean, is a matter of
haphazard. Who is it that thus blows and breathes? Who
is it, that, without putting forth any activity, causes the wind
to undulate to and fro? Is it lawful to enquire as to the
source of all these things ?

Then Fu Hien,

Notu,—A Prince Minister under the Emperor P’an Kéng
of the Yin dynasty, ‘

beckoning with his hand, said, “Come here, and I will tell
you. Heaven has Six Limits
NoTE.—N., 8., E., W., the Zenith and the Nadir,
Revolutions of Heaven. 171

and Five Primordial Essences.

Note.—The elements supposed to be represented by Water,
Fire, Wood, Metal, and Earth. The text reads Eh , which
appearing irrelevant is corrected in the Commentary to Tft-

If emperors and princes act in accordance with [these
natural phenomena or laws] the world will be peaceably
governed; if they act in opposition to them, calamities will
ensue. The Great Plan and Classic of Change contain rules
for the acccomplishment of legislation and for bringing virtue
to perfection, by which the people will be surveyed as in
a mirror.
NoTE.— Or perhaps, ‘“ may be shone upon and cared for.”

Then the whole world will love and revere them, and they
will be considered as superior even to the Three Emperors
themselves.”

A Prime Minister of the Shang dynasty, named Tang,
asked Chuang Tsze about benevolence. Chuang Tsze said,
‘“ Tigers and wolves are benevolent.” ‘ What do you mean?”
asked the Minister. Chuang Tsze replied, “ Where mutual
attachment exists between fathers and sons, is not that
benevolence?”

Nots.—This virtue existing also among wild beasts, who
cherish their offspring just as men do.

The Minister proceeded, “ May I ask about perfect benevo-
lence?” Chuang Tsze replied, “ Perfect benevolence has
no special attachments.” The Premier then said, “I have
heard that where there is no special attachment there can be
no love; and if a man does not love he will not be dutiful.
How can it be said that men of perfect benevolence are
undutiful?’? Chuang Tsze replied, “It is not so. Those
-who are perfectly benevolent are exalted above all others.
A man cannot be said to be perfectly benevolent simply
172 The Divine Classic of Nan-Hua.

because he is dutiful. This is not as much as to say that
filial piety is a fault, but that the common standard of filial
piety is too low. In shaping one’s course to the south one
arrives at Ying; whence, looking northward, the Ming
mountain cannot be seen. And what is the reason? It is
the long distance that has been travelled. Wherefore it
may be said that where filial piety is the result of respect,
its practice is easy; where it is the result of love, its practice
is difficult. Ifit be said that filial piety as the result of love
be easy, itis yet difficult to forget one’s parents. Supposing
it to be easy to forget one’s parents, itis difficult to make
my parents forget me. Were it easy to make my parents
forget me, it is difficult entirely to forget the world. Were
it easy to entirely forget the world, it would still be difficult
to cause the world entirely to forget me.”

If the virtue [here set forth] had been conferred on Yao
and Shun, they would not have acted upon it. Its benignant
influences are diffused over countless generations without
men knowing it. Nor is it that benevolence and dutifulness
are worthy of commendation; though filial piety, subordina-
tion, benevolence, rectitude, loyalty, sincerity, chastity and
ineorruptibility be all pressed into the service of Virtue, this
is no matter for praise. The truest dignity consists in the
abolition of all the ranks and titles of state. The truest
wealth consists in the abolition of all state revenues (riches).
The truest glory consists in the repudiation of flattery and
fame; and this law is unchangeable (or, never deteriorates).

Péh-mén Ch’én asked Huang Ti, saying, ‘‘ When I first
heard your Majesty performing the Hien Ch’ih, (an ancient
piece of sacred music), in a wild and desert place, I was
struck with awe; the second time, I listened inattentively—
rather bored; the last time, I listened with perplexity—be-
Revolutions of Heaven. 173

coming agitated and ill at ease, and losing control of myself.”

The Emperor replied, “It could not be otherwise with you.
In performing music I play the compositions of men; but the
principles on which those compositions are framed are the
same as those of Heaven. In proceeding with this accom-
plishment, it is necessary to follow the original constitution
of High Heaven,

Note.—k in 5 the great purity ; the empyrean.

by which the four seasons alternate with each other, and all
things, revolving with them, receive-life.—Its tones are now
loud, now soft, following each other in an unbroken series,
as it were, of thick and of fine threads; now clear, now turbid,
thus harmonising with the Yang and the Yin respectively.
Its sound diffuses itself far and wide, so that even hyber-
nating animals begin to stir, startled by my music as by a peal
of thunder. There is no formal conclusion to it in finishing,
nor any prelude in commencing. .

Note.—Literally, “The finish has no tail, and the begin-
ning no head.”

One sound dying away, another comes into being; one is
high, the next low; its modulations are unceasing—not one
hangs fire. And that is the reason you were struck with awe.

“ Afterwards, I played in conformity with the principles of
the Yin and Yang, the clearness of the music equalling the
brightness of the Sun and Moon; its sound would be now
short, now long-sustained, now flat, now sharp, all the
changes blending to produce one harmonious whole; what
had been played before was not repeated ; from one mountain-
gorge it filled all other gorges, from one ravine it filled all
the other ravines. Closing my senses of sight and hearing,
and protecting (or jealously guarding) my spirit, I used my
instrument as a standard.
174 The Divine Classic of Nan-Hua.

Norse.—That is, “depended on or regarded its size, or cap-
acities, as a measure of what it was able to produce in the
way of noise,”

The sound echoed into the far distance; the tune spread high
and clear; so that the spirits of the dead were tranquillized
amid the shades of Hades, and the Sun and Moon and stars
revolved in their appointed orbits. When I could not but
stop, I stopped; when I could not but proceed, I proceeded.
Anxiously as I pondered upon this, I was unable to under-
stand it; earnestly as I looked, I was unable to clearly per-
ceive it; pursue it as I might, I was unable to reach it.
Standing isolated in the empty wilderness, leaning against a
rotten tree,

Notse.—The one specified in the text is identified by Dr.
Williams as the deococca verrucosa,

Isang and hummed to myself. What I longed to see, I
was yet unable to perceive; my strength was insufficient for
what I was striving to attain to; and so I failed to overtake
it. The whole body [of sound] pervaded the vast expanse,
and I was unable any longer to bear the strain. It was be-
cause you were no longer able to bear the strain that you
listened so indifferently.

“ Again I played, without any carelessness, yet blending the
notes naturally, according to the principles of Heaven; so
that the sounds, as it were, crowded one upon another copi-
ously. Delight filled all hearts, though no form was visible ;

Nots.—It should be understood that the music of the Em-
peror Huang Ti was not played by himself alone, upon a sin-
gle instrument, as might be inferred from certain expressions
in the text; he is supposed to have had a large orchestra or
band of musicians,— whence the references to the surging

~ volumes of sound.

the music diffused itself everywhere, leaving no trace behind;
people listened to it rapt and absorbed, without uttering a
Revolutions of Heaven. 175

sound. While gushing forth, it was unfathomable; while in
a state of quiescence, it was undistinguishable and obscure.
One could not know when it died and when it came again—
when it fell, and when it flourished forth, Flowing here and
spreading there, it was not restricted to usual or common
sounds. People doubted whether, by studying the Holy
Men, they might not arrive at an understanding of the music.
The Holy Men are deeply versed in human feelings, and
follow the decrees of Heaven, not setting any store by the
natural bent of their own minds, their various organs of sense
performing all that is necessary on their behalf; and this is
what may be called heavenly joy.

Nors.—Or, as the Commentary says, “the joy natural to
the heart of the Holy Man.”

Though they do not speak, their hearts are full of happiness.
Wherefore Yiu-piao Shih
Nore.—Some fabulous emperor of antiquity.

eulogistically said (of this Virtue), Though you may listen for
it, you will hear no sound; though you may look for it, you
will see no form; it pervades the whole of Heaven, and em-
braces the limits of the Universe. So that although you list-
ened to the music, you were unable to take it in; and this
was the reason you felt doubtful (or perplexed).

Notse.—It must be observed that there is a double mean-
ing running through the whole of this very obscure and per-
plexing passage, the music of the Emperor Huang Ti being
used as a symbol of Tao.

In listening to the music the first time, you were awestruck;
and this feeling of awe made you feel as though under the
influence of some ghostly visitation. In listening to me the
second time you were indifferent, and this indifference caused
you to withdraw. The last time, you were perplexed; and
176 The Divine Classic of Nan-Hua.

the doubts under which you laboured made you stupid. This
stupidity (or, state of ignorant simplicity) leads to a compre-
hension of the True Doctrine; and the True Doctrine is able
to contain all the simple ones together.”
NotTe.—In other words, “ There is room in it for all igno-
rant and untaught persons ; none need be excluded.”

Confucius going towards the West on an excursion to the
state of Wei, Yen Yuen asked Kin (the Minister of Music
at Lu) saying, “Is the conduct of my Master in any way
similar to yours, Minister ?’”? The Minister replied, “ Alas !
your Master is utterly without resources.” “‘ How so?” asked
Yen Yuen. The Minister Kin replied, ‘Suppose that a
grass dog, not yet placed in proper form [upon the altar of
sacrifice], be packed in a chest, and the chest wrapped round
with handsome embroidery; and then, that prayers be offered
to it with solemn fasting. After the ceremony of placing it
upon the altar is finished, the passers-by trample upon its
body, and the grass-cutters seize it and make a bonfire of it;
and there is an end of the whole thing. Now, think again,—
suppose [the remains of] this dog be packed in the box and
wrapped up in rich embroidery ; if wayfarers or tarriers were
to lie down and sleep by the side of it, dream they might not,
but they would surely suffer from nightmare. Now your
Master makes the same use of the Kings who are dead and
gone as is made of this used-up grass dog, and treats his
disciples like the people who go to sleep by the side of it;

wherefore his tree has been felled in Sung,
Note.—The reference here is to a tree in the state of Sung
under which Confucius was in the habit of teaching his dis-

ciples, and which a man named Wang T’ui cut down out of
hatred to the Sage,

and all vestiges [of his residence] obliterated-in Wei. He
Revolutions of Heaven. 177

has thus no door open to him under the auspices of either
Shang or Chou.

NotTe.—The Prince of Sung was a scion of the former
House, the Prince of Wei of the latter.

Is not [his present expedition] a mere dream, then? And
when surrounded on one side by Ch’én and on the other by
Ts’ai,—seven days without fire to prepare food—hovering
between life and death—was not this a nightmare?

Nore.—The incident alluded to here is mentioned in the
Analects, Book XV “ Wei Ling Kung,” Chap. I. The word
I have translated “ nightmare” may mean mental confusion
and obscurity of any sort.

“Walking through the water is not so good as travelling
by boat; walking along a road is not so good as driving in a
carriage. By means of a boat one is able to travel by water;
but you would never be able to drag a boat along the high-
road if you were to try all your life. Well; are not the
usages of ancient and of modern times like water-travelling
and road-travelling respectively ? May not Chou and Lu be
compared to a boat and a carriage? To act according to the
principles of the ancient times of Chou in the modern state of
Lu is dragging a boat along the highroad; itis so much
labour thrown away, while the body will infallibly meet with —
mishaps [in the attempt]. This man (Confucius) does not
know the tradition with respect to what need not be insisted
on cotite qui codte; whatever circumstances may arise, there
are always modes of action suitable to them. Now you alone
have never seen a water-pulley. When at work, it bends
downwards; when at rest it stands upright. It is worked
by a man—the man is not worked by it; so that whether bend-
ing down or standing erect, it is guilty of no fault towards
the man. Wherefore, the ceremonies, rectitude, laws and
enactments did not exalt uniformity, while they did exalt
178 The Divine Classic of Nan-Hua.

good government. I therefore compare the ceremonies, recti-
tude, laws and enactments of the Three Emperors and the
Five Rulers to the cherry,
Norz.—This translation is a leap in the dark. The cha-
racter is #4|—which is nonsense. I have regarded it, rightly

or wrongly, as a misprint for f#8—an acid red fruit which
is not the cherry, but like it in appearance. Some persons
regard it as a sort of crab-apple.

the pear, the mandarin-orange and the pumelo, all of which
are very toothsome though their respective flavours are diffe-
rent; for ceremonies, rectitude, laws and enactments follow
the times, and adapt themselves to the exigencies of the day.
Now supposing we were to take a baboon, and dress it up in
the Duke of Chou’s clothes, it would most certainly gnaw
and tear them to rags till it was free from every one of them,
-and then only would it be satisfied. Therefore I regard the
difference which exists between ancient and modern times, as
precisely analogous to that which exists between the baboon
and the Duke of Chou. Thus, when Si Shih (a famous belle)
-was at all troubled in mind, she used to knit her brows. An
ugly person who lived near, seeing how pretty Si Shih looked,
_also clasped her breast. and knitted her brows. But when
the wealthy people in the neighbourhood saw her, they barred
their doors closely and stayed inside; and when the poor saw
her, they took their wives and children and decamped. She
-knew that beauty might be found in knitted brows, but she
-did not know that for this to be the case the person must be
born beautiful.—Alas, alas! Your Master is indeed without
resource.”
Confucius, having lived to the age of fifty-one years with-
out hearing the True Way, went south to a place called P’ei
to see Lao Tan;

Notz.—According to this, Lao Tsze must then have been
a hundred and six years old,
Revolutions of Heaven. 179

who said, “Ah, you come? I hear that you rank ag a sage
up north yonder. Have you attained to the True Way?” “I
have not attained to it,” replied Confucius. ‘ How did you
set about attaining to it?” asked Lao Tan. “I sought it in
rules and regulations (or, observances at stated periods),”
said Confucius; “ but five years passed without my getting
it.” “And what means did you use next?” asked Lao Tan.
“*T sought for it in the Yin and Yang,” replied Confucius;
«but twelve years passed, and I attained it not.” ‘ Precisely!”
rejoined Lao Tan. “Ifthe True Way (the secret of conformity
with Nature) could be given away, would not a man present it
to his king? If it could be offered to any one, would not a
man offer it to his parents? If it could be told to a man,
would not the man impart it to his brother? If it could be
made known to a man, would not he transmit it to his sons
and grandsons? But all this is impossible, and for no other
reason than this—that where there is no controlling power
within, there will be no uprightness outwardly; and where
there is no outward uprightness, it is impossible to act [in
accordance with nature J. When a man gives forth [words
or actions] from within, the outer world does not acquiesce
in them; the Holy Man does not so give forth. When a
man takes his cue from the outer world, there is no con-
trolling power within; the Holy Man does not conceal [the
controlling power]. Reputation is what everybody may
enjoy; it should not be monopolised by any one person.
Benevolence and rectitude were as inns to the kings who are
gone; they could rest in them, but not dwell in them for
long. Long companionship leads to animosity.”

The perfect men of old practised benevolence as though
availing themselves of a thoroughfare, and rectitude as
though taking advantage of a temporary resting place.
180 The Divine Classic of Nan-Hua.

They took their pleasure by rambling though the open
country ; they depended for their sustenance on the produce
of carelessly cultivated fields, and in laying out their vege-
table-gardens they never borrowed of others. In their
pleasure-rambles they preserved complete inaction, and
nourished themselves upon the produce of careless cultiva-
tion; borrowing nothing, they spent nothing. The ancients
said that this sort of recreation resulted in the acquirement
of divinity. Those who, laying store by riches, act thus, are
unable to forego their official emoluments; those who, laying
store by renown, act thus, are unable to forego reputation;
those who are influential, are unable to resign their power
to others. During their tenure of authority, they are nervous
and afraid; when bereft of their authority, they bewail its
loss. Such men as these, who, with a clear apprehension of
absolutely nothing, never rest from scrutiny (7.¢., examining
or meddling with matters), are deserving of death at the
hands of Heaven. Haired and kindness, giving and receiving |
remonstrance and instruction, life and death—
Notse.—That is, life and death as in the power of the
sovereign; nourishing the needy on one hand, and executing
the guilty on the other.

these eight things are the instruments by which men are
rectified. Those who comply with the general revolutions
of things and suffer no obstruction in their course, are able
to use these measures. Wherefore it may be said that those
who require to be rectified will be rectified.—The intellect of
those who do not accept this as true, is darkened.

Note.—Literally, “their Heavenly door is not open.”

Confucius, seeing Lao Tan,-spoke to him of benevolence
and rectitude. Lao Tan said, ‘“ Winnowing chaff blinds the
Revolutions of Heaven. 181

eyes; the positions of Heaven, Earth, and the four quarters
of the world seem changed.

Nore.—That is, outward objects seem all confused and
misplaced,

The sting of mosquitoes and gadflies will prevent a man from
sleeping a whole night through. This talk of benevolence
and rectitude in like manner pains me and irritates my mind.
No derangement can be greater than this. You, Sir, in
dealing with the empire, must not disregard Simplicity; you
should imitate the wind in your movements, treating Virtue
as a whole, and then you will be able to establish your
instructions on a permanent basis. Why exert so much
energy, as though going in search of a lost child with a huge
drum on your back ? The snow-goose does not bathe every
day, and yet itis white; the crow does not blacken itself
every day, and yetitis black. These natural qualities of
whiteness and blackness do not require any discrimination
for the difference between them to be recognised, nor does an
illustrious reputation require to be added to in order to make
it diffused. When a water-spring is dried up, and the fishes
are left together upon dry ground, they are able to produce
moisture by all breathing in concert, and to produce spume
‘by their common exudations; but they cannot by this means
learn to forget the rivers and lakes.”
The interview between Confucius and Lao Tan at an end,
Confucius went home and for three days spoke to nobody.
Thereupon his disciples asked him, saying, ‘‘ Master, when
you saw Lao Tan, what means did you use to admonish him?”
“On that day,” replied Confucius, “I saw a dragon.
When the dragon folds itself up, it forms a compact body ;
when it is uncoiled it appears of variegated colours, mount-
ing upon the clouds and ether, and nourishing itself upon

‘*
182 The Divine Classe of Nan-Hua.

the Influences of Nature (the Yin and Yang). My month
remained open and I was not able to bring my lips together:
How, then, could I admonish Lag "Tan pt

Then Tsze Kung said, “ Can a man behold the dragon by
simply sitting motionless by himself, profoundly silent
though the thunders roar, and like Heaven and Earth [in
energy ] when he bursts forth in action? Can I not go myself
and see him?”—So he went forthwith and introdticed himself
to Lao Tan as coming from Confucius. Lao Tan was at first
disposed to receive him in a haughty and forbidding manner;
then he said, gently, “I am well stricken in years; how is
it you come here to admonish me?”

Tsze Kung replied, “The methods of administration
adopted by the Three Emperors and the Five Rulers were all
different ; yet the reputation which accrued to them was the
same. Now you alone, Sir, do not regard them as Holy
Men; why is this so?”

“Come a little nearer to me, my child,” said Lao Tan.
“What do you mean by saying that their methods of
government were all different? ”

“ Yao conferred the government upon Shun,” replied Tszé
Kung, “and Shun conferred it upon Yi. Yi employed
physical strength, and T’ang (the founder of the following”
dynasty) had recourse to arms. Wén Wang rendered
obedience to Chou Sin, and did not dare to oppose him;
Wu Wang opposed Chou Sin, and would not obey him,—
wherefore I say that they were not alike.”

“Come nearer still, my child,” rejoined Lao Tan, “and
I will tell you about the government of the Three Emperors
and the Five Rulers. Under the administration of Huahg Ti,
the people’s hearts were united in one. If their parents died
and they did not weep, nobody punished them, Under the
‘Revolutions of Heaven. 183

administration of Yao, the people’s hearts were affectionate
[to their relatives]. If they loved their kindred, but treated
those not connected with them differently, nobody punished
them. Under the administration of Shun, the people’s hearts
were emulous. Children were born after seven months’
pregnancy, were able to talk at five months, and began to
recognise people before they were three years old; so that
men for the first time became subject to premature death.
Under the administration of Yu, the people’s hearts changed.

Note.—This is the literal translation, The meaning is
that they entirely lost their primitive simplicity and gave
themselves up to scheming,

Men becoming crafty, the use of arms followed. Killing
bandits did not count as killing; people throughout the
world divided themselves into classes, and the whole empire
was amazed. Confucianism and Mihism both appeared, and
the doctrine of the Five Relationships was first introduced,
so that what say have the wives of the present day [in any
matter]? I tell you that although the administration of the
Three Emperors and the Five Rulers had the reputation of
being good government, it would be impossible to exaggerate
the disorder which prevailed (or, the disorder could not be
surpassed). The wisdom of the Three Emperors was opposed
to the lustre of the Sun and Moon above, far removed from
the purity of the hills and streams below, and utterly inde-
pendent of (? literally, indifferent to) the order of the four
seasons in the centre.

NotE.—That is, their wisdom did not teach them to frame
their policy according to the laws of Heaven or Nature.

The character translated “indifferent” is , which is here,
as frequently elsewhere, used instead of BR.

Their wisdom caused more distress than the sting of a
hornet’s tail or than some venomous animal.
184 The Divine Classic of Nan-Hua.

Note.—The name of which I am unable to identify. The
phrase in the original is simply Bee i ZK, and the
Commentators say they have no idea what animal is meant.

Being unable to tranquillize their natural passions, they yet
styled themselves Holy Men. Were they incapable of
shame? They were shameless.”—Tsze Kung became greatly
embarrassed and perturbed.

Confucius addressed Lao Tsze, saying, ‘‘I have revised
the Book of Odes, the Book of History, the Record of Rites,
the Canon of Music, the Classic of Change and the Spring
and Autumn—these six classics. ‘I have been engaged in
this work a long time, and am now thoroughly acquainted
with all the ancient matters contained [in the books]. I

-have employed them in admonishing seventy-two princes,
discoursing about the ways (doctrine) of the Kings who are
dead and gone, and enlarging upon the examples left by the
Dukes of Chou and Shao. Yet not a single prince applied
my instructions to use! Alas that men should be so difficult
to persuade, and the True Way so hard to understand!”

“It is very fortunate,’ replied Lao Tsze, “that you did
not find any reigning prince to agree with you (or, to comply
with your teachings). These Six Classics are nothing but
the obsolete vestiges of dead Kings; of what practical use
are their examples (vestiges)? What you have been saying
is just the same as these vestiges [of antiquity]. Now ves-
tiges [here, footprints] are produced by shoes—they are not
the shoe itself. Itis said that a pair of shrikes produce
their offspring by gazing steadily at one another; that insects
produce their offspring by the male singing along the wind
to the female, who answers him against the wind; and that
the civet, being a hermaphrodite, produces its offspring by
itself. A man’s natural disposition cannot be altered; life
Revolutions of Heaven. 185

cannot change; the seasons cannot stop; the True Way
[Nature] cannot be suppressed. Once attain this Way, and
nothing is beyond one’s power; lose it, and there is nothing
that is not beyond one’s power.”

After a retirement of three months, Confucius again visited
Lao Tsze, and said, “I have obtained it! The raven pro-
duces its young by hatching eggs; fish, by ejecting saliva ;
while insects with attenuated waists are produced by trans-
formation.

Norte.—Referring to the Chinese superstition—according
to the Commentators—that wasps are simply transformations
of the caterpillar, the change being brought about by the
agency of the “solitary wasp,” or sphea.

When a younger brother is born, the elder weeps.

Norz.—Because he is jealous of the affection lavished
upon the new-comer,

Long ago, I did not believe that a man could succeed in life
by following the transformations of nature (é.¢., fulfil his
duties by regulating himself according to the laws and prin-
ciples of Heaven); but if a man be not in accord with (or
subject to) these transformations, how can he transform
(convert) others?”

“ You will do!” replied Lao Tsze; “ you have attained to
the True Way.”
186 The Divine Classic of Nan-Hua.

CHAPTER XV.

———

Bigotep Invzgas.

Being full of bigoted ideas, pursuing an exclusive course,
holding oneself aloof from the ways of the world, and
with lofty words abusing others—this is just arrogance, and
nothing else. It is favoured by those scholars who have
taken up their abode in some mountain grotto—men who
regard their fellows with contempt—cadaverous and attenu-
ated and immersed in filth (i.¢., ruined past all hope).
Discoursing of benevolence, rectitude, loyalty, fidelity,
respect, frugality, and courtesy,

Note, —“ Courtesy” hardly expresses the idea in the text,
which is that of yielding up one's rights in favour of others—
modest, retiring, and humble.

just amounts to self-cultivation, and no more, It is favoured
by those scholars who aim at tranquillizing the world—men
who spare no pains in instructing others, whether the studies
be conducted while walking out or sitting at home. Speaking
of one’s own merits and making a great name for oneself,
framing ceremonies proper for princes and ministers, and
rectifying the upper and lower classes of society, is just
government and nothing more. It is favoured by scholars
attached to royal courts—persons who honour their sovereign,
fortify their own state, and apply all their power to bringing
Bigoted Ideas. 187

the other states into one. Living in vacant and solitary
marshes, and employing one’s leisure in fishing, is just
inaction, and nothing more. It is favoured by scholars who
live by rivers and seas—men who shun the world and whose
whole time is unoccupied. Blowing and breathing, inhaling
and exhaling, expelling the breath and imbibing the air,
sleeping like a bear (z.¢., doubled up, with the mouth on the
abdomen), stretching and contracting oneself as a bird does
its neck—this amounts to the acquisition of immortality.

Norse.—The absurd antics here alluded to, which are
known as kung-fu, constituted a system of mystic and recon-
dite calisthenics, once extensively practised by the Taoists,
The object held in view was the cure of diseases, the purifica-
tion of the body, and the eventual attainment of immortality,
For an illustrated and very curious account of this supersti-
tion, see Memoires concernant les Chinois, Vol, IV.

It is favoured by scholars who hold their breath ;—persons
who thus promote the health of their bodies and [endeavour
to ?] attain the patriarchal age of P’éng Tsu.

There are those who, having no dogmatic or opinionated
ideas, are yet exalted; having no benevolence and rectitude,
yet act correctly; having neither merit nor repute, yet
achieve government; not living by seas and rivers, yet enjoy
leisure; without holding their breath, yet attain to immor-
tality. Although there is nothing they do not disregard,
there is yet nothing they do not possess.

Norze.— This may be specially applied to the foregoing
remarks, as follows :—“ There is not one of [the bad practices
enumerated in the first part of each of the above re
that they do not forget and avoid; there is none of [the soli
good, or virtue, embodied in the second part] that they do
not possess. To wit, vainglory—exaltation ; the practice of
hung-fu—immortality ; and so on,

Placid and indifferent to the last degree, they are yet fol-
lowed by every imaginable good; for theirs is the Way of
Heaven and Earth, the Virtue of the Saints !
188 The Divine Classic of Nan-Hua.

Wherefore it may be said that placidity and indifference,
silence and seclusion, vacant abstraction and absolute in-
activity constitute-the tranquillity of Heaven and Earth and
form the basis of Nature and Virtue. Hence, that the Holy
Men are liberal-minded and even-tempered; and being even-
tempered are placidly indifferent. Being even-tempered and
indifferent, they cannot be affected by any sorrow or calamity,
or tainted by any depravity; wherefore their virtue is perfect
and their spirit unimpaired.

Wherefore it may be said that the Holy Men, while living,
walk with Heaven, and in dying undergo the transformation
common to every created thing. In repose, they are like
the Yin principle in its virtue; in action, they are like the
Yang principle in its pervasive flow. ‘They do not take the
initiative in either auspicious or calamitous affairs, but re-
spond to whatever exigencies may occur; they act when
pressed by circumstances, and only lay hand to work when
it is inevitable. They discard knowledge as well as the
traditions of antiquity, and simply follow the principle of
Heaven—(i.e., act naturally of their own accord). Wherefore
they experience neither calamities from Heaven, nor troubles
from worldly affairs, nor reproaches from men, nor punish-
ment from fiends. Living, they just float along; dying,
they become still. They have no anxieties or forebodings—
(literally, they lay no schemes beforehand); they parade not
their own glory; their fidelity depends on no set agreements.
Sleeping they have no dreams, and waking no sorrows; their
spirits are guileless and pure, their souls incapable of fatigue,
[ Thus it is that] abstraction, placidity and indifference are
one with the Virtue of Heaven.

Wherefore it may be said that the Virtue of those who
experience grief and joy is a corrupt virtue, that the Way of
Bigoted Ideas. 189

those who experience delight and anger is an erroneous way,
that the Virtue of those who distinguish between good and
evil is a deficient virtue. So that, for the heart to know
neither grief nor joy, is the perfection of virtue; to possess a
decision which never falters, is the perfection of tranquillity ;
to be without obstinacy (or refractoriness) is the perfection
of abstraction; to have no intimacy with outward things (or
men) is the perfection of indifference; to be without con-
tumacy, is the perfection of guilelessness.

Wherefore it may be said that if the body labour without
any rest, it will become worn-out; if the mind be exercised
without intermission it will become wearied, and weariness
will pass into utter exhaustion. The nature of water is to
be clear when free from extraneous substances, and still when
itis not ruffled; if obstructed it cannot flow, nor will it be
clear. Now Heaven is the emblem of Virtue; wherefore it
may be said that purity and simplicity should not be contami-
nated, calm decision should not be altered, placidity should
[result in] non-action, and movement should be guided by
the course of Heaven. This is the true law for nourishing
the spirit. Now those who possess swords made at Yii and
Yueh

NoTE,—Sheffield blades,

shut them up carefully in boxes, and'do not venture to use
them; for they are precious in the extreme. The human
spirit permeates everything and flows everywhere; there is
no place whither it does not reach. Upward, it verges on
Heaven; downward, it encompasses the earth; it produces
and nourishes all things without assuming any shape; its
name is called, One with God. [Having attained] the true
law of simplicity and purity, one must simply exercise the
190 The Divine Classic of Nan-Hua.

spirit in preserving it; if it be thus preserved, and not let
go, it will become united with the spirit; and this amalga-
mation is in accord with the uniformity of Heaven.

There is a vulgar proverb to the effect that the generality
of mankind set the greatest store by gain, that honest or
incorruptible men set the greatest store by reputation, that
moral men exalt fixity of purpose, and that Holy Men revere
purity. Wherefore simplicity may be said to be that which
has not been contaminated (or mixed); guilelessness may be
said to be the absence of any imperfection in the spirit: and
he who is able to embody these two virtues may be called a
Divine Man.
The Renovation of One’s Nature. 191

CHAPTER XVI.

 

Tue Renovation or One’s Nature.

Those who renovate their natural disposition by means of
the vulgar doctrine, in order to make it revert to what it
was originally, and confuse their desires according to vulgar
ideas in order to bring their intelligence to perfection, may
be called persons with dull and beclouded minds. Those who
in ancient times studied the True Way had recourse to tran-
quillity in fostering their knowledge; and those who while
living make no use of their knowledge may be said to use
their knowledge to promote their tranquillity. Knowledge
and tranquillity mutually promoting each other, harmony
and compliance will proceed from the natural disposition.
Now Virtue is harmony, and the True Way is compliance,
[with Nature]. Virtue being wholly magnanimous—this is
Benevolence; the True Way being wholly compliant—this
is Rectitude; rectitude being understood, and affection being
cherished towards all men—this is Loyalty. When the
heart is pure and true, and reverts to its original sensibilities,
this is Music; when sincerity makes itself apparent in one’s
outward appearance, and adapts itself to the restriction of
the superfluous or ornamental, this is Ceremonial, When
192 The Divine Classic of Nan-Hua.

ceremonial and music are practised overmuch

Notz.—Or, “when their practice is deflected from the
right way.”
the empire is thrown into confusion. If one is already a good
man and true, and yet aims at promoting his virtue still
further, [he will find that] his virtue cannot be added to;
for if a man is subject to superimpositions (7.e., of extraneous
or artificial virtue) his original nature will infallibly be lost.

The men of yore who lived in the time of chaos shared the
perfect tranquillity which reigned in the world around. At
that time the Yin and Yang were in harmony and repose;
demons did not harass, the four seasons had their limits, all
things were free from pain, and premature death was
unknown among living beings. Although men possessed
knowledge, they did not use it, and this was what may be
called the perfection of unity. At that time people did
nothing [of necessity or predetermination] but acted spon-
taneously according to nature.

But when virtue began to wane, and the time arrived when
Sui Jén (the fire-producer) and Fuh-hi ruled the world,
though people complied [with their régime], the unity was
lost. As the decay of virtue continued, and the time arrived
when Shin Nung and Huang Ti ruled the world, though the
people were tranquil, they did not comply. Again virtue
deteriorated, until the time arrived when Yao and Shun ruled
the world, who were the first to govern according to the fow
[instead of from the source];

Norr,—That is, “they disregarded the fundamental
principles.” — Comm,

contaminating the pure, scattering the simple-minded, extoll-
ing departure from the True Way (Nature), and pursuing a
The Renovation of One’s Nature. 193

corrupt (and therefore hazardous) virtue, until their original
nature had disappeared an@ they just followed their own
ideas, Each man in following his own ideas (or intentions),
regarded the intentions of his neighbour with suspicion; and
this being the case, the empire could not be tranquil. After-
wards, there was added to all this the growth of literary
tastes, which increased until they became universal. Too
much learning diminishes simplicity and corrupts the heart.

Norz.—Or, “where there is too much ornament, the plain
and solid will go to the wall.”

After this, the people began to be in confusion and doubt,
_and were unable to revert to their original dispositions.

Such a state of things as this leads men to losing the
True Way, while the way that they follow destroys them;
so that men and the True Way are both alike destroyed.

Nore.—It is difficult to render this passage as neatly in
English as it is expressed in Chinese, owing to the double sense

in which the character He is used. In one place it stands
for “losing, letting go,” and in another for “destroying.”

How, then, can men who are possessed of the True Way
elevate others [to the same standard]? and how can the True
Way be made to flourish in the world? The True Way
cannot elevate the world, and the world cannot promote the
prosperity of the True Way. Although the Holy Men do
not live apart in mountain-forests, their virtue is yet con-
cealed from view; concealed, yet not because they wish to
conceal it.

Nots.—- But because the world will none of it,”—This
obvious conclusion is only implied, in the text.

Those who in ancient times were called retired scholars, by
no means concealed themselves and kept aloof from others;
nor did they preserve silence, hiding their wisdom and not
194 The Divine Classic of Nan-Hua.

using it. But the times were out of joint.

‘Notr.—* And that was the reason they did conceal them-
selves,” and soon. The meaning is that they did not hold
themselves aloof for the sake of doing so—it was not part of
their doctrine to act thus; but they were constrained to do so
by the force of circumstances—“ the times were contradictory.”

When. the times were favourable, they moved unstintedly
among the people, causing them to revert to their original
unity without leaving any trace behind. But when the times
were not favourable, they were utterly without resource; so
they secreted their faculties, remained perfectly quiet, and
waited. This is the true principle of self-preservation.

Those who in ancient times thus preserved themselves, did
not resort to controversy for speciously emblazoning their
knowledge. They did not employ their knowledge for sub-
jecting the empire to rigid investigation, or for probing
deeply into (analysing) virtue; but living an exalted and
solitary life, they reverted to their original nature. What
was there else for them todo? The True Way must not be
trodden in small matters only; Virtue should not be known
only alittle. A little knowledge injures Virtue; following
it in small matters only, injures the True Way. Wherefore
it may be said, the great thing is for one’s-self to be true;
and the completion of happiness [which springs from the
non-injury of Virtue and the True Way] may be called the
Attainment of Decision.

Notr.—Or, “to have attained the great Purpose; to have
reached a sure vantage-ground; not to be unsettled any more,”

Those who in ancient times attained to this state of deci-
sion, did not do so with a view to riding in a coach and
wearing a coronet; such things did not increase their happi-
ness. But when people attain this decision now-a-days, it
is with a view to a coach and coronet; yet Life does not
The Renovation of One's Nature. 195

consist in the possession of these honours. Things which
occur fortuitously are transient, When these transient things
arrive, they cannot be retained; and when they flee away,
they cannot be arrested. Wherefore one ought not to make
a great parade on account of one’s worldly honours, or to act
with sycophancy on account of one’s poverty, The happiness
[which springs from knowledge of the True Way], and that
{which is the result of worldly honours], are both the same;
wherefore the great thing is to be free from sorrow. To-day
the transient leaves us, and we are no longer happy; and
seeing that this is the case, although there may be happiness,
it cannot be long before it all evaporates. Wherefore it may
be said that those whose Self is destroyed by chance events,
and whose original nature is lost by contact with the world,
are people that subvert.

Nore,—That is, ‘attach importance to the trifles of time
and sense, and hold true happiness in very light esteem.”
196 The Divine Classic of Nan-Hua.

CHAPTER XVII.

AUTUMN’ WATERS.

It was the time of autumn waters; all the streams flowed
into the rivers with a broad and turbid rush, widening the
space between the banks so that one could not tell a horse
from an ox on shore. The River-God laughed with joy, as
he thought how entirely all the beauty of the world centred
itself in him. He followed the flow of the current as it
shaped its course in an easterly direction; arriving at the
Northern Sea he gazed [over it] towards the East, but saw
not whence its waters sprang. Then the countenance of the
River-God began to change; and turning towards the ocean
he confronted the Sea-God Joh, and sadly said, “ There is a
proverb to the effect that when a man has heard the doctrine,
he thinks there is no one equal to himself; and this may be
said of me. Moreover, I have often heard that Chung Ni’s
acquirements were trifling, and Péh Yi’s rectitude of no great
account. At first I did not believe this; but to-day I have
beheld your boundlessness! Had I not reached your portals
I should have run a risk of danger—all the great teachers of
the world would have laughed me to scorn.”

Then said Joh, the God of the Northern Sea,—“ A frog
in a well cannot talk about the deep; he is immured in his
Autumn Waters. 197

own little hole. Summer-insects cannot talk about ice; they
live in a different season. Neither can your conventional
scholars talk about Nature, servilely abiding, as they do, by
the instructions they receive. To-day you have emerged
from between your banks to gaze upon the great ocean, and
have become aware of your own uncomeliness; so that now
I am able to talk with you about the governing principle of
Nature. There are no waters in the world as great as those
of the Sea. A myriad streams discharge themselves into
it without ceasing, yet it does not overflow; its waters pour
out of it without ceasing, yet it does not become empty.
In spring and in autumn it is still the same, neither does it
-know any difference between years of flood, and years of
drought. Now looking [even] at the flow of streams and
rivers, one cannot gauge their volume; [yet] I do not mag-
nify myself on account of [the greatness of] the sea. But
I compare my semblance to Heaven and Earth, in that I
receive the influences of the Yin and Yang; I am situated
in the midst of Heaven and Harth just as the little pebbles
and shrubs are upon some great mountain. I consider the
Four Seas, lying in the midst of Heaven and Earth, as being
like a little hole in a stone, lying on some great marsh; I
consider the central state lying in the interior of these seas,
as being like a tiny grain of tare in an enormous granary.
The number of created things is myriad, and man is only
one of them. The Nine Divisions consist entirely of men,
who eat grain to support their lives and move from one
place to another by means of boats and carriages; and yet
men are only one part [of the great whole]. Compared with
creation at large, are they not like a single hair on the body
of a horse? What the Five Rulers joined together, the
Three Dynasties contended for; all humane men grieved at
198 The Divine Classic of Nan-Hua.

it, and those in responsible positions were put to a deal of
trouble; all on account of these Nine Provinces. Péh Yi
acquired reputation by his refusal [to govern]; Chung Ni
became famed for his accomplishments by the discourses
that he held; and both these men magnified themselves.
Now were they not in this respect like you, when you belauded
yourself on account of your volume of water?”

“Well, then,” replied the River-God, “I see that Heaven
and Earth are great, and the tip of a hair minute; is this
so?”

Notr.—“ So minute as to be useless,”—-ComM.

“No!” replied Joh. “The capacity of things is limitless;
time has no cessation; functions are not immutable; from
the beginning to the end nothing is ever repeated that took
place before.

Note.—Literally, “there is nothing old.’ The Commen-
tary says, ‘the revolutions [of nature] are new every day.”

Therefore those who possess great knowledge pry alike into
the distant and the near; though things may be small, they
do not regard them as little; though great, they do not re-
gard them as much. The capacity of those who possess great
knowledge is without limit. They verify clearly everything
connected with ancient and modern times ;

Norte.—Dr. Williams translates this, ‘A good proof for
present and former times.”

the remoteness of a thing does not perplex them, nor do they
gaze afar off for what is near at hand. The seasons [suitable
for action] of those who possess knowledge, never cease.
They investigate the false as well as the true, so that they
are neither elated when they acquire nor sorrowful when they
lose. The functions of those who possess knowledge are not
invariable. Every pursuit is plain and open to their under-
Autumn Waters. 199

standing. They take no delight in life, and see no calamity
in death. Knowing all matters from beginning to end, they
do not cling to obsolete methods of action.

NotTE.—AII these five consecutive passages commence with
the character Fl. Observe however that in the first four
it is read in the #F Re, and means “those who possess

knowledge ;” while in the last it is read in the eB &, and
has the force of an active verb governing the substantive
(understood) which follows,

I consider that those who possess knowledge are not equal
to those who do not possess it, and that those who are alive
are not equal to those who have never been born. If you
use what is infinitesimally minute to explore thoroughly the
confines of what is superlatively great, you will simply lose
yourself in obscurity and confusion. This being so, then,
how can one know that the tip of a hair is the minutest thing
in existence, or that Heaven and Earth are the greatest ?”

“ Those who are in the habit of reasoning,” said the River-
God, “‘all say that what is intensely subtle has no form, and
that what is superlatively great cannot be encompassed. Can
this be accepted as true ?”

“They who attempt to gauge the great from the standpoint
of the small,” replied the God of the Northern Sea, “ cannot
achieve it; while they who would gauge the small from the
standpoint of the great, will never arrive at a clear perception
of it. Subtlety is the occult part of the minute; the en-
vironments of a city present a manifestation of greatness.
Wherefore, from the respective standpoints of the great and
the minute, neither appears expedient to the other, though
each seems expedient from its own point of view. This is
the case all over the world. Be a thing subtle or coarse, it
seems to me that it must have aform. A formless thing
cannot be distinguished as coarse or subtle, discriminate as
200 The Dwine Classic of Nan-Hua.

minutely as you will; a thing that is unencompassable (for
greatness) cannot be explored to its extreme limit, investi-
gate it as you may. What can be talked and reasoned
about, is the gross or palpable part of a thing; what can be
only imagined, is its subtle part, or essence; but I take it
that what is neither coarse nor subtle can neither be talked
of nor imagined. For this reason, the truly great man, in
acting, does not injure others, nor does he plume himself
upon his benevolence and grace; he does not move [in any
matter] with a view to profit; he does not hold his subordinates
in contempt. He contends not for wealth, yet he does not
pride himself upon his modest refusals (of honours, etc.) ; in
attending to affairs he depends solely on himself (dit., does
not borrow other people’s help), yet he does not boast of his
self-reliance, nor does he despise those who condescend to
foul practices in their lust for gain. His course of action is
unlike that of the vulgar herd, yet he does not glory in his
non-conformity. In acting, he follows the wishes of the
people, yet he does not scorn flatterers and sycophants.
The emoluments attached to office are not sufficient to in-
fluence people aright; the shame of a criminal’s death is not
sufficient to make them feel disgrace. Right and wrong
cannot be distinguished from each other in this way,—neither
can greatness and smallness. I have heard it said that those
who possess the True Doctrine are men of no repute, and
that those who are perfect in Virtue lay no claim to having
attained to it. The great man ignores his own Self, but
adheres strictly to the performance of the duties devolving
upon him.”

“ But,” asked the River-God, “in regarding the exterior
and the interior of an object, why must one distinguish
between its value and its worthlessness, or between its little-
ness and its magnitude?”
Autumn Waters. 201

‘

“ Regarded from the standpoint of Reason,” replied Joh
the North-Sea God, “ nothing is either valuable or valueless.
From the standpoint of the thing itself, it may be valuable
in itself (or, in its own opinion), though others may hold it
cheap. From the vulgar point of view, the value or worth-
lessness of a thing does not reside in the thing itself. From
the standpoint of discrepancy,

Note.—That is, recognising the differences which exist
between the relative sizes or qualities of things.

what is called great is so called because it is [relatively]
great; and if so, there is nothing in the universe that is not
great. Similarly, what is called minute is so called because
it is [relatively] minute; and if so, there is nothing in the
universe that is not minute. Heaven and Earth are then
perceived to be as a grain of millet, and the tip of a hair as
a mountain, so that there is no absolute standard of size.
Regarded from the standpoint of efficacy, what is said to
exist is so spoken of because it does exist; and if so, there
is nothing in the universe which does not exist. Similarly
what is said not to exist is so spoken of because it does not
exist; and if so, there is nothing in the universe which is
not non-existent. East and West are perceived to be the
reverse of one another, yet they are not mutually annihila-
tive; so that the apportionment of efficacy is securely fixed.

Notz.—As much as to say, “ Although the uses or proper-
ties of things may differ widely and even appear antagonistic
to each other, yet everything has its fixed share of efficacy,
and is of use in its proper sphere.”

Regarded from the standpoint of one’s own predilections,
what is said to be just what it ought to be (natural and
proper), is so spoken of because it is just what it ought to be;
and if so, there is nothing in the universe which is not just
what if ought to be. Similarly, what is said to be opposed to
202 The Divine Classic of Nan- Hua.

what it ought to be is so spoken of because it is opposed to
what it ought to be; and if so, there is nothing in the universe
which is not opposed to what it ought to be. Yao and Kieh
each considered that he himself was just what he should have
been; but others thought the reverse, so that there is no
absolute standard of predilection. In the days of yore, Yao
ceded the empire to Shun, who became emperor (or, and the
empire was governed); but when Chih Kuoh ceded the state,
it went to ruin. T’ang and Wu-wang contended for the em-
pire, and both obtained the royal power; but when the Duke
of Péh contended for it, he came to grief. Viewing the
matter, then, from these premises, the practices of yielding
and contesting, and the courses of action pursued by Yao
and by Kieh, must be respected or contemned according to
the times (circumstances) ; it is impossible to lay down an
undeviating criterion. A battering-engine may make a
breach in a city-wall, but it cannot stop the hole up again;
for every machine has its special use. Picbalds, thorough-
breds, chestnuts and bays can gallop a thousand i in a single
day; but if it comes to catching a rat, they are not equal to
a pole-cat or a weasel,—for every animal has its special
faculty. The white ow! forages during the night for fleas, and
is able to distinguish objects the most minute; but in broad
daylight it stares blindly before it and cannot even see the
mountains and the hills,—for every creature has its own
natural peculiarity. Wherefore it may be said according to
the proverb, Everybody is convinced that he is in the right,
and free from error,—that he has reached a state of perfect
order and is free from all elements of disturbance; but those
who think thus do not understand the governing principle of
Heaven or the underlying reality (inherent properties) of
created things. They are like those who study Heaven but
dluéwnn Waters. 203

ignore the Earth, or who study the Yin but ignore the Yang.
Of course it is clear that people with such one-sided minds
as these will never get very far. Yet they talk and’ reason
without stopping; and if they are not simply stupid, then
they are impostors. The modes in which the Five Rulers
and the Three Emperors respectively resigned the throne,
and in which the Three Dynasties succeeded each other, were
all different. Those who act unconformably to the times
and run counter to all custom, are called usurpers; those
who conform to the times and follow the prevailing customs,
are called men of integrity.—So hold your peace, River-God;
what do you know about the differentiations of value and
worthlessness, or of magnitude and smallness?”

“Tf all this be so,” rejoined the River-God, “how am I to
know when to act and when not to act? There is nothing to
show me when to refuse and when to accede—when to under-
take a thing and when to have nothing to do with it!”

“From the standpoint of Nature,’’ said the God of the
Northern Sea, ‘‘ what difference is there between worthless-
ness and value ? Its flow is all-inclusive—all-pervasive. Do
not hold so pertinacionsly to your pre-conceptions, thus
presenting so proud a front to the True Doctrine. And
what difference is there between few and much? It may be
said to be simply a case of diminishing and expansion.

Note.—The original will not bear literal translation. It
may be paraphrased as follows. ‘‘ According to the True
Doctrine—here the Course of Nature—there is no such thing
as few or much; what we call few is simply a local contrac-
tion or limitation of matter—which itself is infinite; what
we call much is simply an expansion. In either case it is
no more than a phase or accident of matter, a phenomenon
which has no bearing upon the relative amount of substance
in the universe. What is apparently wanting here, is made
up elsewhere ; the balance is never disturbed ; the whole is in
perfect equilibrium.”

Do not obstinately adhere to your own one idea of action,
204 The Divine Classic of Nan-Hua.

thus setting yourself in antagonism (or, thus non-conforming)
to the laws or course of Nature. A man who has the habit
of rigid investigation is like the king of a state; he harbours
no selfish ends. A man of mild and scrupulous disposition
is like a tutelary deity to whom sacrifices are offered; he
dispenses blessings impartially. A large-hearted man is like
the four quarters of the world in their illimitableness; he
knows no bounds [to his sphere of influence]. He cherishes
all things comprehensively; which does he specially protect
(q.d. more than the others) ? This may be called having no
definite favouritism; all things are to him one collective
whole; what is long, or what short, to him? The course of
Nature has neither beginning nor end; everything is subject
to life and death, its completion can never be reckoned on.
There is now emptiness, now fulness; the appearance pro-
duced by each is therefore not fixed. The years pass by, and
cannot be recalled; the seasons roll on and cannot be detained.
Things wane and wax; the full becomes empty, and when
the end is reached they begin all over again. This therefore
may be called the plan of universal equity — it may be
accounted the governing principle of all things. Emptiness
comes upon things as swiftly as the galloping of a horse.
When there is no motion there will be no change; were there
no seasons there would be no permutation.— What difficulty
have you about acting or not acting? All you have to do is
to remain quiet and let things take their own course.”

“Tf this be so,” rejoined the River-God, “where is the
value of the True Doctrine itself?”

‘Those who know the True Doctrine,” said the God of
the Northern Sea, “of necessity understand the governing
principle of nature; those who understand this principle of
necessity understand the rules of expediency; and those who
Autumn Waters. 205

understand the rules of expediency will not use things to
inflict injury upon themselves. Those whose virtue is per-
fect will neither be burnt by fire, nor drowned by water, nor
injured by cold or heat, nor molested by birds or beasts;
not that they would prove invulnerable if exposed to any of
these dangers, but that they are able to discriminate clearly
between security and peril, and are so serene in the midst of
both happiness and misfortune, and so careful about not
going where they ought not to go and remaining where they
ought to remain, that they can never come to any harm.
Wherefore it may be said that Heaven is concealed (invisible),
but men are perceptible;

NorTe.—Literally, “ Heaven is internal, men are external,”
Heaven, here and below, means Nature.

so that Virtue is to be found in Heaven. Those who under-
stand the ways of Heaven and the ways of men lay the
foundation of their virtue in the principles of Heaven; and
when undecided whether to stoop or stand, they revert to
what is indispensable and at last arrive at perfection.”

“ But what do you mean by Heaven and Men?” enquired
the River-God.

“ Horses and oxen,” replied the North-Sea God, “have
four legs; this is Heaven—or, the Natural. But when horses
are haltered, and oxen have rings put through their noses,
that is Men—or, the Human.

Nore.—In intelligible language, All that is natural comes

from Heaven ; all that is artificial is the work of men. K

is simply the A HR —the ja. See “Note” at the com-
mencement of the book.

Wherefore it may be said that what is human should not be
employed to annul what proceeds from Heaven, nor should
the will be exercised to frustrate the decrees of Heaven,
206 The Divine Classic of Nan-Hua.

nor should virtue be employed for the pursuit of fame. Vigi-

lantly observing these doctrines, and never letting them slip,

is the way to revert to [one’s original condition of] divinity.”
The Ku’ei

Nots.—‘ A one-legged monster, resembling a dragon, an
ox, and a man combined,” —WILLIAMS,

loves the Millipede; the millipede loves the Serpent; the
serpent loves the Wind; the wind loves the Eye; the eye
loves the Heart. The Ku’ei said to the Millipede, “I go
hopping about on my one leg, and manage to get along; but
I am not equal to you, for you have a myriad legs at
your disposal; how is it that I have only one?”

“Tt is not so,” replied the Millipede. ‘“ Have you never
seen saliva? When itis ejected in great drops, each drop
looks like a pearl; when in [a shower of ] small drops, they
fall like so much confused mist—they cannot be counted.
Now you work upon my mind [by your question], but I
cannot know why things are as they are.”

Then the Millipede said to the Serpent, “TI use all these
feet of mine in getting along, and yet I am not equal in
speed to you, who have no feet at all; what is the reason of
this?”

“How can the natural appointment of Heaven ever
change?” replied the Serpent. ‘Why should I use feet?”

Then the Serpent said to the Wind, “In moving I use my
back and sides, and so get along; besides which, I have a
visible form. Now you come bursting in great gusts from
the Northern Sea right away to the sea of the South, and
yet you have not outward form—how is this? ”

“True!” replied the Wind; “I do come bursting along
in great gusts from the North Sea down to the South; but
if it is a question of comparing yourself with me, you
Autumn Waters. 207

certainly excel me in being able to tread [the earth]. Yet
there are points in which I, too, excel. Although I can do
nothing else, I can snap off the branches of great trees, and
blow down great buildings; so that if I do not excel in small
matters, I excel in great ones; and it is only the Holy Men
who are able to excel in great things.”

When Confucius went to Ku’ang, the men of Sung sur-
rounded him several ranks deep; and yet he played the
guitar and sang unceasingly. Tsze Lu, coming to see him,
said, ‘‘ Master, how is it that you are so cheerful?”

“Come here,” replied Confucius, “and I will tell you,
I never acknowledge to myself that I am destitute of re-
sources, though I may be unable to avoid the predicament ;
for it is destiny. I always seek an outlet for action, even
though I do not obtain it; for that is a question of favourable
times. In the days of Yao and Shun, there was not one
helpless man in the empire; but it was not on account of
their sagacity that they obtained [the means of action]. In
the days of Kieh and Chou there was not a man in the empire
who was not helpless; but it was not on account of [any
imperfection in] their sagacity that they lost [the means of
action]. It was simply a matter of times and circumstances,
Those who, going on the water, do not seek to avoid sala-
manders and dragons, possess the courage pertaining to
fishermen. Those who, travelling by land, do not seek to
avoid lions and tigers, possess the courage of huntsmen.
Those who, suddenly confronted by a flashing blade, look on
death just as they look on life, have the courage of patriots.
Those who, recognising the fact that helplessness is a matter
of destiny, and that opportunities of action are a matter of
favourable seasons, are not affrighted when threatened with
any serious difficulty, have the courage of Holy Men. Now,
208 The Divine Classic of Nan-Hua.

Yiu, you may retire. My destiny is fixed. Not many days
hence there will come a man wearing a cuirass, who will say,
You have been thus arrested by being mistaken for Yang Hu;
now we see that you are not he; so please depart. And then
he will go back.”

Kung-sun Lung asked Wei Lien, saying, ‘When I was
young, I learnt the doctrine of the former Kings; so that
when I grew up I understood the practice of benevolence and
uprightness. Whether the doctrine was the same in all
instances, or different, I studied it in the aggregate, but
always distinguishing what was sound and lucid; testing
what was right and what was wrong, what was permissible
and what not permissible, by the wisdom of the numerous
schools of thought, and examining it with regard to the con-
troversies of mankind at large. I therefore consider that I
understand the matter perfectly. But now I have heard
Chuang Tsze speak, and am astonished at his extraordinary
doctrines. Ido not know whether my arguments are not
equal to his, or my knowledge less; but I feel unable to put
in aword, May I venture to ask about his tenets?”

At this, Kung Tsze-mou, who was leaning against a low
divan, drew along breath, and looking up to Heaven said
with a smile, ‘‘ Have you alone never heard of the frog at the
bottom of a well, who said to the Turtle of the Eastern Sea,
Would you find any pleasure in having a dance with me upon
the parapet of this well, resting on the broken brickwork at the
bottom, and swimming arm-in-arm with me while we both look
in each other’s faces? Three leaps, and your feet will be
hidden under the water; then we will look behind us at the
cockles, crabs and tadpoles, none of which can compete with
me in swimming.—Now this pluming one-self upon the
delights of a narrow well, was a most unwarrantable injustice
Autumn Waters. 209

to the deep.—Sir, continues the frog, why do you not come
here often to see me? But before the Turtle of the Eastern
Sea had got his left foot down, while his right knee was
already drawn up, he hesitated and shrank back. Then he
informed the frog about the sea, saying, A distance of a
thousand li is not accounted great in the ocean; a height of a
thousand jén (=ten thousand English feet) is not equal to its
depth. In the days of Yi, nine years out of ten were years of
jlood; yet the water did not regard itself as having abundantly
increased. In the days of T'ang, seven years out of eight were
years of drought; yet the river-banks did not find the water at
all diminished.

Nore.—The text reads as though it were the river-banks
that were not diminished (by the drought). But it is clear
that the drying-up of water, so far from diminishing the
appearance of the banks, would make them look all the
higher. The reference is evidently to the water. The entire
passage, however, is such a tissue of misprints, that the
translation of it is almost wholly a matter of guess-work,

The sea changes not according to whether the drought be of
long or short duration; nor does it expand or shrink according
to whether the water is plentiful or scarce. It is in this that
consist the pleasures of the Eastern Sea. Now when the
Frog in the well heard all this, a great astonishment suddenly
fell upon him, and he was quite taken aback.—Well, then ;
although your wise men do not understand the limitations of
right and wrong, they yet desire to hear the words of Chuang
Tsze! This is like making a mosquito carry a mountain, or
an earthworm (?)

Nors.— fj iB, ignored by Dr. Williams. It seems to
be some small reptile of very slow movements, which lives
exclusively on-land,

rush swiftly down a river; both are manifestly unequal to
the task. Furthermore, although your wise men do not
know how to discuss matters of sublime or spiritual import,
210 The Divine Classic of Nan-Hua.

they yet chatter away, in season and out of season, as the
fancy takes them. Are not people of this sort like the Frog
in the well? Now Chuang Tsze, while he treads the Yellow
Spring,
NotTE,—Hades; but here, the Earth.

reaches up to the Great Empyrean (Heaven). He knows
neither North nor South; everything is open to his under-
standing, and his discourses are unfathomable. He knows
neither East nor West; what at the beginning was obscure
and dark, becomes to him afterwards perfectly clear. Your
attempting in this peddling fashion to investigate the doc-
trines of Chuang Tsze, and to think them out by reasoning,
is like trying to explore the Heavens through a tube or to
cultivate the earth with a gimlet; both would be too small
for the purpose. Have you never heard that when the youths
[of Shou-ling] put into practice in Han-tang what they
had learnt in Shou-ling, they forgot their original course of
action before they had obtained the abilities necessary for
their career in Han-tang; so that afterwards they went
sneaking back again? Now if you do not go away, you will
in like manner forget what you originally learnt, and lose
(or neglect) your proper calling.”

Then Kung-sun Lung’s mouth dropped open in stupid
wonder, his tongue lolled out, and so off he went.

Once, when Chuang Tsze went fishing in the river Puh,
the Prince of Ts’u sent a couple of officers early to see him,
and to say (on the Prince’s behalf), ‘I am desirous that you
should come and assist me in the affairs of my state.”

Chuang Tsze, still grasping his fishing-rod without even
looking round, replied,

“JT have heard that in the state of Ts’u there is. a super-
natural Tortoise, which has been dead for three thousand
adutumn Waters. 911

years, but which the Prince has put away in 4 coffer on the
top of the Temple altar. Well now; is this Tortoise ttiore
worthy of reverence now that it has died and left fiothing
but its shell behind it, than it was during’ its life, when its
tail was wagging after it through the mud?”

The two officers said, “It was more worthy of reverence
when it was alive, with its tail wagging behifid it through
the mud.”

“Then depart!” retorted Chuang Tsze; “I elect to go
with my tail wagging after me through the niud.”

Huei Tsze being a Minister of State in Liang, Chuang
Tsze set out to pay him a visit; when somebody said to Huei
Tsze, “ Chuang Tsze has come with a view of supetseditig
you in your office.” At this Huei Tsze became greatly dis-
turbed, and for three days and three nights searched all over
the state to find him. Then Chuang Tszé went to see him,
and said, “In the south there is a bird called the argus
pheasant; do you know of it? It emerges from the South
Sea and flies to the North Sea, resting upon no other tree
than. the Eleococca verrucosa, eating nothing but the berries
of the Melia azederach (pride of India), and drinking nothing
but the purest fountain water. There was also a swan, who
caught a dead rat just as the argus-pheasant was passing
overhead in its flight, and who, looking up at it, said, Augh!

Nore.—Emitted a tone of anger and defiance, fearing lest
the pheasant might deprive it of its prey.

Now you, in like manner, feel resentment towards me on
account of this state of Liang!”

Nore.—So that Chuang Tsze regards himself as much
superior to the Minister as the argus is to a swan—or wild
goose-—and despises worldly honours just as a delicately-feed-
ing bird would loathe a putrid rat,
212 The Divine Classic of Nan-Hua.

As Chuang Tsze and Huei Tsze were walking together
upon the bridge over the river Hao, Chuang Tsze said,
“When the minnows come out and disport themselves
at their ease, that is the happiness of fishes.” Huei Tsze
replied, ‘“ You are not a fish yourself; what can you know
about the happiness of fishes?””—-‘‘No more are you I,”
replied Chuang Tsze, ‘so how do you know that I do not
know the happiness experienced by fish?” —“Although I am
not you,” said Huei Tsze, “is that a reason why I should
not know you (i.e. recognise you as being what you are)?
You most assuredly are not a fish; and therefore you know
nothing whatever about the pleasure that fishes enjoy.”
Chuang Tsze replied, ‘‘ Will you please explain to me the
fundamental theory on which you base all this? When you
asked me how I could know about the happiness of fishes,
you knew perfectly well that I did not know anything about
it. Well, then, if you are cognisant of what is passing in
my mind, why should I not be cognisant of what is passing
in a fish’s mind?”

NotE.—The happiness of animated things may fairly be
inferred from the happiness we feel ourselves,
Perfect Happiness. 213

CHAPTER XVIII.

Prerrect Hapriness.

Is perfect happiness to be found on earth, or no? Are
there those who have the power of attaining immortality, or
are there not? [And if there are], what do they do, what
do they maintain, what do they avoid, what is their venue,
what do they follow, what do they depart from, what do they
delight in, and what do they dislike ?

Those who are held in honour in the world are the rich,
the noble, the aged, and the good. Those who are happy are
such as are without anxiety, and have abundant or delicate
food, handsome clothes, beautiful women, and fine music.
Those who are looked down upon are the poor, those in a
low condition of life, those who die an early death, and those
who have a bad character. Those who are unhappy are such
as are anxious, and have no fine food to eat, nor handsome
clothes to wear, nor beautiful women to delight their eyes,
nor music to delight their ears. If they are without these
things, then they are aggrieved and sorrowful; and all on
account of what only concerns their bodies. Are they not fools?

When the rich abuse their bodies and then fall sick, or
hoard piles of wealth which they are unable to use themselves,
they act as though their bodies did not belong to them.
214 The Divine Classic of Nan-Hua.

When the noble (here, especially gens en place) carry the
work of the day far on into the night, laboriously pondering
over the pros and cons of their affairs,

Note.—" With a view to their own aggrandisement "—
interpolates the Commentary. Pros and cons: literally, the
good and the evil; the hopeful and the inauspicious.

they act as though they had lost their bodies outright. Man
and Sorrow are born together;

Note,—Or, “when a man is born, sorrow is born with
him.” Compare the passage in Job, ‘“ Man is born to sorrow,”
etc. The Commentators exclaim, ‘“ What a beautiful saying!”

and when men attain to a great age, their faculties become
obscured. The longer the life, the longer the sorrow. What
misery is theirs, in thus not dying! They seem to be far
removed from their own bodies. Although great patriots be
held in estimation by the world for their goodness, this is
not sufficient to prolong their lives. How can I know whether
their goodness be genuine or not? If they are regarded as
being really good, their goodness is yet not sufficient to
ensure them long life; while if regarded as not good, their
goodness is yet quite sufficient to preserve the life of others.
Wherefore it may be said, where faithful remonstrances are
not listened to, submit with bended body and expostulate no
further. Formerly, when Tsze Su expostulated [with Wu
Wang], he was mutilated; yet if he had not expostulated
he would never have attained the reputation that he did.
Is there then any goodness in sincerity? There is not.
Looking at the way in which ordinary people act now-a-
days, and the way in which they enjoy themselves, I cannot
tell whether their happiness be bond-fide happiness or no.
I see that everybody without exception rushes eagerly after
what is generally looked upon as happiness (or pleasure)—
all blindly obstinate, as though they could not have enough
Perfect Happiness. 215

of it. The universal cry is, Pleasure. I know not whether
they find this pleasure or whether they do not. But is there
verily any pleasure in it all? There is none.

For my part, I find true happiness in Absolute Inaction—
which common people look upon as the height of misery.
Wherefore it may be said that the man who possesses perfect
happiness experiences no pleasure, and that he who possesses
perfect fame is never eulogised. In the whole world there
can be no criterion of what is and what is not [happiness,—
or anything else]; albeit, in absolute inaction the distinction
between the two can be defined. Those who possess perfect
happiness attain to immortality; and it is only by absolute
inaction that this may probably be brought about.

I beg you to test what I am about to say. The Absolute
Inaction of Heaven results in Purity; that of Earth, in
Repose. By the blending of these two Inactions, the entire
Universe was created, gradually and dimly emerging from
Nothing—dimly and gradually, without external form. The
innumerable forms of Nature all grow and flourish by virtue
of Inaction; so that it may be said that the Inaction of
Heaven and Earth is positive activity. What man is there
who can attain to this Inaction?

When Huei Tsze went to condole with Chuang Tsze on
the loss of his wife, he found Chuang Tsze squatting on the
ground, drumming upon a basin, and singing. So Huei
Tsze said, “ When a man has been living with a wife who
has borne him sons, grown old, and finally died,—and does
not weep for her death, is there no deficiency in his conduct?
Still more, when he drums upon a basin and sings into the
bargain, is not this a great deal worse?”

“Certainly not,” replied Chuang Tsze. “ When she first
died, I could not help being a little depressed; but when I
216 The Divine Classic of Nan-Hua.

came to ponder over the beginning of her existence—from
before she was ever born—[I remembered that] not only was
she not born, but she had no objective entity (dit, external
form); and not only had she no form, but she had no vital
principle. Then, investigating this time (or condition) of
preliminary chaos, [I saw that] a transformation took place,
and a vital principle came into existence; this underwent
transformation, and a corporeal form was developed; the
form undergoing transformation, it was born; and now, being
transformed once more, it has died. The whole process is
like the sequence of the four seasons—spring, summer,
autumn and winter. The person” (alluding to his wife) “is
lying asleep there in the Great Mansion.

Nore.—Or, “her last resting-place.’ The Commentary
says it means “ Heaven and Earth "—the great home of all
things, dead or living.

If I were to go crying and sobbing about in lamentation, it
would be a plain proof to myself that I knew nothing about
destiny; for which reason I abstain.”

As Chih-li Shuh and Hua-kiai Shuh were looking at the
funeral mounds of those who had passed into Hades, they
came to a desert place near the Kwén Lwén Mountains, where
reposed the Emperor Huang Ti. Suddenly, a small tumour
broke out upon the left elbow of Hua-kiai Shuh, to his ap-
parent disquietude and annoyance. Chih-li Shuh said to
him; “Do you dread this ?””—* No,” replied Hua-kiai Shuh;
“why should I dread it? Men receive their life as a loan;
borrowing it, they are born; and being born, are just like so
much dust. Life and death are like day and night. Now
here are you and I looking at those who have been trans-
formed; and if the transformation reaches me, why should I
shrink from it in dread?”
Perfect Happiness. 217

Chuang Tsze, while in the state of Ts’u, saw an empty
skull—soft and rotten, but still preserving its shape. Strik-
ing it with his riding-whip, he went on to ask it, saying,
“Pray, Sir, were you over-fond of life and forgetful of
right reason, that you have come to such a pass as this? Or
did you make some oversight in state affairs, and so fell a
victim to the axe? Or were you guilty of some unvirtuous
conduct, by which you brought shame and obloquy upon
your parents and your wife? Or did you die prematurely in
the course of nature?”

Notre.—“ That you have come to this”—occurs at the end
of each of the above clauses,

When he had made an end of speaking, he took up the
skull and Jay down to sleep with his head upon it for a pil-
low. In the middle of the night he dreamt that the skull
spoke to him and said, “ Your conversation is like that of a
practised debater. But everything you said was about the
troubles of men during life! Those who are dead are free
from all such things. Would you like to hear what can be
said about Death?”

“T should,” replied Chuang Tsze. Then the skull went on.
“In Death, there is neither prince nor subject; nor are there
any functions pertaining to the four seasons. Tranquil and
at ease, spring and autumn are for us commensurate with
Heaven and Harth.

NotEe,—In endurance. Literally, ‘“‘ Heaven and Earth are
spring and autumn to us.”

No sovereign has greater happiness than we.”

This Chuang Tsze did not believe; so he said, “I should
like the Ruler of Destiny to give you once more a living
form—to put together your bones, and flesh, and muscle, and
then restore to you your parents, your wife, your home, and
your acquaintances; would you desire to have it so?”
218 The Divine Classic of Nan-Hua.

Then the skull, knitting its brows and wrinkling its fore-
head, replied, “‘ Why should I leave the princely happiness I
now enjoy, and incur all the troubles of the world again?”

When Yen Yueh went eastwards to the state of Ts’i,
Confucius assumed an air of melancholy. Tsze Kung, leaving
his mat, said, “Your disciple ventures to ask why the Master
is so sorrowful at Hwuy having gone to Ts’i? ”—-Confucius
replied, “ Your question is a good one. In olden days Kuan
Tsze used to say——what I always admired greatly—-One can-
not put big things in a little bag, or draw deep water with a
short rope. According to this, destiny may be regarded as
having its definite accomplishment, and every object its proper
function, which can be neither diminished nor increased. I am
afraid lest Hwuy should fall to discussing the doctrines of
Huang Ti, Yao, and Shun with the Marquis of Ts’i, and then
proceed further to discuss the words of Suy Jén and Shin-
nung. The marquis will get these things deeply implanted in
his mind without being able to put them into practice; and
then, when he finds he cannot practise them, he will begin to
suspect the man who taught him; and suspecting him, will
put him to death. Now have you never heard about the sea-
bird which in ancient times alighted in an open space on the
frontier of Lu? The Marquis of Lu went out to welcome it,
pouring a libation in its honour in his Ancestral Hall, play-
‘ing the Shao (the music of the Emperor Shun) nine times
over, and preparing an ox for a banquet. The bird stared,
bewildered and distressed, not daring to eat a single slice or
to drink a single cup; so that in three days it was dead.
This was treating a bird as one would treat. one-self ; it was.
certainly not treating it like a bird. Those who treat birds
according to the treatment proper for birds, let them roost
naturally in dense forests, disport themselves on open table-
Perfect Happiness. 219

lands, fly about rivers and lakes, feed upon eels and minnows,
wing their flight in regular file and then stop, float easily
along and then rest. The bird above-mentioned was terrified
at only hearing human voices; why add the further uproar
of the Hien Ch’ih music and the Shao played nine times
over? When music is blared forth in desert places and
ravines, as soon as birds hear it they fly away, as soon as
beasts hear it they walk off, as soon as fishes hear it they
dive under water; but when men hear it suddenly, they all
come back together to look! Fishes dwell in the water and
live; but if men were to do so they would die; so that each
class necessarily regards the peculiarity of the other class as
extraordinary,—the likes and dislikes of each being radically
diverse. Wherefore the Holy Men of old had not all the
same ability, and so the affairs that they conducted were all
different.

NotEe.—That is, each man did what he had a special
aptitude for,

Their fame did not overstep their true merit, their integrity
(or public-spirit) was enforced only for what was right and
proper; and these were what may be called intelligible prin-
ciples, by which prosperity is maintained.”

[On one occasion, when] Lieh Tsze had finished dinner,
he went, out walking along the roadside, where he saw a
skull a hundred years old. Plucking a reed of grass he
pointed at it, and said, “ Nobody knows, excepting you and
me, that you are neither alive nor dead. Are you indeed
sorrowful ? and am I indeed glad? How many germs of life
are there? (q.d., they are infinite). The impalpable atoms
of dust floating upon water are eventually formed into an
oily surface, which, reaching the place where the water meets
the land, becomes the clothing of the frogs and oysters.
220 The Divine Classic of Nan-Hua.

Notse.—Dr. Williams translates this sentence—regardless
of context, as usual—“ When you get where the water meets
the land, you are at the dressing-place of the frogs and oys-
ters.” How the idea of a “dressing-place” can be extracted

from the words #2 tl 2% YB it is difficult to discover. The
passage is however almost incomprehensible without the aid
of the Commentary.

Being born on fields and hillocks it becomes plantago-grass,

and plantago-grass obtaining manure becomes crows’-feet

grass, the roots of which are turned into grubs and maggots

and its leaves into butterflies. The butterfly is a Sz.—().
Notr,—An ancient name for the butterfly,

Being transformed it becomes an insect, which is born in an
oven and the appearance of which is as though stripped—
(like bones bereft of flesh). It is then called the k’d-toh (?)
and the %’#-ioh in a thousand days becomes a bird, which is
called the kan-yii-ku (?)—the saliva of which produces the
sze-mi (?). The sze-mi becomes a “ pickle-eater” (another
sort of insect), and this gives birth to the shun-lu(?) The
shun-lu produces the kiu-yu (?), the kiu-yw produces the
huang-kuang (?), the huang-kuang produces the fu-huang (?)
and the fu~huang produces the mou-jui(?). The yang-hsi (?)
pairing with the puh-siun (bamboo-sprouts?) produces the
bamboo, the bamboo produces the hedgehog, the hedgehog
produces the leopard, the leopard produces the horse, and
the horse produses Man. Then Man re-enters the machinery
of revolution; all things emerge from revolution, and all
re-enter the revolutionary process.”
The Interpretation of Life. 221

CHAPTER XIX.

THe INTERPRETATION oF LiFe.

Those who understand the true interpretation of life do
not strive after the attainment of what is unnecessary to life.
Those who understand the true essence of destiny do not
strive after the knowledge of what they have no control over.
In nourishing the body it is first necessary to have recourse
to pabulum (it., matter—say medicine or food); but although
there may be superabundance of food, it yet often happens
that the body is not nourished. For the prolongation of life
it is first necessary that aman should not be parted from
his body; but although the body be retained, it yet often
happens that life comes to an end. One cannot know when
life may come, nor can life be retained when it departs.
How melancholy is this! People in the world think that
by nourishing their bodies they will be able to preserve their
lives for ever; but nourishment of the body is not sufficient
for the attainment of perpetual life; of what use are the
efforts they put forth?

But although their efforts are inadequate, yet they cannot
abstain from putting them forth; they are unable to avoid
acting. Those who desire to ayoid all that pertains to their
bodies are not equal to those who renounce the world
222 The Divine Classic of Nan-Hua.

altogether. For in complete renunciation of the world,
there is an end of trouble; and where there is no trouble
one’s course is straight and tranquil. This straight and
tranquil course is as the ever-revolving life of the Creator,
and this life is not far removed from nature. But how can
affairs be relinquished, and life forgotten? If affairs are
renounced, the body will not suffer weariness; if life be
disregarded, the spirit will have no injury. If the body be
complete and the spirit restored to its original condition,
they become one with Heaven. Heaven and Earth are the
Father and Mother of all things. Having commerce (or
Blending) with each other, they bring external forms into
being; separating, all things revert to what they were at the
commencement. When both the body and its essence (spirit)
are uninjured, the transmutations can go on (uninterruptedly);
and when the spirit is vigorous, it is further able to be the
assistant of Heaven.

The philosopher Lieh Tsze asked Kuan Ying, saying,
“The perfect man, although he walks in obscurity, meets with
no obstructions. He treads on fire, and is not burnt; he
walks over the whole world without fear. May I ask how
it is that he is thus?”

Kuan Ying replied, “ It is because he maintains purity of
spirit. It is not the clever, the knowing, and the courageous
(who have this security). Take a seat; I will tell you all
about it. Everywhere there is appearance, sound, and colour.
These are all entities. But how is it that each of these
entities differs so widely from the others? And how can we
arrive at a perception of the time before they all existed?
[ However far back we go], there must still have been form—
traces or marks of existence; for when matter originates in
a state of formlessness, it remains as it is—it cannot be
The Interpretation of Life. 223

transformed. How can those who have obtained this truth,
and who have thoroughly examined it, be interfered with by
mere matter? Preserving their mental capacity free from
all sensual desires, they secretly treasure principles which
others cannot fathom; they divert themselves with contem-
plating the beginning and the end of all things, and are
devoted to preserving the uniformity of their original nature,
fostering their energy, and bringing their virtue into har-
mony with Heaven and Earth; so that they are able to fully
comprehend the origin of matter. Those who are thus, keep
their natural constitution perfect, and their spirit without
flaw; how, then, can anything extraneous enter in? If a
drunken man falls from his carriage, although he may be
injured he does not suffer pain. His bones and his forehead
are the same as those of other men, but in receiving an injury
he is different from other men, for his spirit ts entire—he was
not conscious of riding, nor is he conscious of his fall. The
thought whether he lives or dies never enters his mind,. nor
does any feeling of affright. Wherefore, when he meets
with danger he is not terrified, and this is because the wine
has preserved his spirit in its completeness ; how much better,
therefore, is it when the natural constitution is preserved
[without such adventitious aids]! The Holy Man treasures
his natural constitution, and for this reason he is invulner-
able. A man, in revenging himself upon an enemy, will not
surrender on account of his antagonist’s formidable weapons;
though a man may have injurious intentions, he will not
extend his animosity to falling bricks. In this way the
whole world would be at peace and equity, and therefore a
condition where there is no disorder from martial strife—no
punishments or executions, is the result of the principles
urged above.
224 The Divine Classic of Nan-Hua.

Nott.—That is, if people’s minds were immoveable under
certain conditions and equitable under others—undeterred by
dangers, real or apparent, upright and reasonable in dealing
with the innocent or weak,

The artificially-ingrafted nature (of man) should not be deve-
loped; the Heaven-implanted nature should be.
Nore.—In the original, A Ba XN z K i Ba FR Zz K:

See Note following the Excursus, and the passage there
alluded to in Huai-nan Tsze, Compare also the exposition

of K and K put into the month of the Sea-God in “ Autumn
Waters,”

Those who develop their Heaven-implanted nature are com-
petent to cherish their life; those who develop their ingrafted
nature injure their life. Do not weary in the cultivation of
your Heaven-implanted nature, and guard against the deve-
lopment of your merely ingrafted nature; then the people
will be not far from attaining their former condition of
Divinity.”

As Confucius, on the road to Ts’u, emerged from the
recesses of a forest, he saw a hunchback dwarf catching
cicadas with a bamboo rod as easily as if he were picking
them up. Confucius said, ‘ How skilful you are; have you
any special knack for doing this?” “TI have,” replied the
hunchback. “ During the fifth and sixth moons I place two
pellets [on the point of the bamboo] without letting them
fall off;

Note.—This means that during the 5th and 6th moons he

practised at home by balancing a couple of pellets on the tip
of his rod—thus acquiring great precision and dexterity,

[when I can do this] I miss the insect only by a hair’s-
breadth. When I can balance three, and they do not fall,
then I only miss one in ten. When I am able to balance
five pellets without letting them fall, I catch the insects by
the handful. I treat my body like a broken branch; I use
The Interpretation of Life. 225 ~

my fore-arm as if it were the twig of a rotten tree. Though
Heaven and Earth are great, and created things many, I am
acquainted with nothing but the wings of the cicada. I
incline to neither side—7. ¢., keep my attention fixed to this
one thing alone; Ido not exchange my cicada’s-wings for
anything else in the world. How then can I help being
proficient ?”

Then Confucius, looking round upon his disciples, said,
“When the determination is fixed and undivided, the mind
will be concentrated; and this may be affirmed of this
hunchback dwarf.”

Yen-yuen asked Confucius, saying, “I sometimes cross
over the Ch’ang-shén torrent. The ferryman manipulates
the boat like a sprite—(so skilfully); so I asked him once
whether I could learn to manage a boat like that. He replied
Yes, I could; that those who were fond of excursioning
‘were able to; but how could people who always kept to the
dry land and never set eyes on a boat, expect to do so?—
So I went on to ask him how he did it, but he would not
tell me. I therefore venture to enquire of you with regard
to what he said.”

Confucius replied : “Those who are fond of excursioning
are able to learn how to manage a boat because they make
light of the water. If people always keep on shore and never
see a boat, they are naturally unable to do so. The former
regard the deep just as the others regard-the dry ground (dit.,
a hill); when a boat eapsizes, it is no more to’them than the
overturning of a cart is to the others—neither are frightened.
Numberless instances of capsizings and overturnings (in
worldly affairs) take place before my very eyes, but they
make no impression on me. No matter where I go, I am at
ease. Those who make things of earthenware are skilful;
226 The Divine Classic of Nan-Hua.

those who make things of brass are apprehensive; those who
make things of yellow gold are greatly disquieted (dazed and
auxious). The skill of these two latter classes is the same
as that of the first; yet they suffer solicitude.

Norzt.—The more valuable the material employed, the
greater will be the anxiety lest it should be spoiled or stolen,

This is because they set great store by externals; and all
who prize externals are inwardly stupid.”

T’ien K’ai-chih, having an interview with Duke Wei of
Chou, the latter said to him, “I hear that Chu-hsien is study-
ing the nourishment of Life, and I hear also that you are on
intimate terms with him; what have you ever heard him say
on the subject?”

T’ien K’ai-chih replied, “TI only wield the broom and assist
in his domestic matters; how should I ever hear the Master
discourse?”

“Don’t be modest, Mr. Tien,” rejoined the Duke; “we
should like to hear what you can tell us.”

“T have heard the Master say,” said K’ai-chib, “that
those who nourish the body are like shepherds, who, observ-
ing the sheep that lag behind, urge them up with a whip.”

“What does that mean?” enquired the Duke.

T’ien K’ai-chih replied, “In the state of Lu there was a
man named Shang Pao, who dwelt in the mountain-gorges
and lived on water [dew ?] not sharing the advantages en-
joyed by the people; and whose complexion was like a child’s,
although he was going on for seventy years of age. But
unluckily one day he met a hungry tiger, who killed him and
ate his head. When Chang Yi was ill, there were none of
‘the gentry or of the poor who did not go and visit him.
When he was approaching the age of forty, he fell sick of
the fever, and died. Pao nourished his inner man, and a
The Interpretation of Life. 227

tiger ate his externals; Yi nourished his outer man, and his
internals fell a prey to disease; so that both these men, by
not being able to nourish their bodies to the end, were like
shepherds who are unable to whip up the sheep that lag
behind.”
Note.—The lagging sheep here represent the slothful or
recalcitrant body, which must be kept up to the mark by
kung-fu and other processes if perpetual life is to be attained.

Such is the Taoist doctrine, and Chuang Tsze, here and else-
where, shows the futility of the attempt.

Confucius said, “In retirement, “one should not become
indifferent or sluggish; in public, one should not be over-
bustling; in either case the heart should be as fixed and
imperturbable as dry wood. If these three requirements are
attended to, one’s reputation will reach its zenith. In places
of danger, one man in ten will lose his life; fathers and sons,
elder and younger brothers, warn one another [ against
exposing themselves]. It is necessary to be accompanied
by a sufficient number of retainers, and then they will ven-
ture to go forth. Are they not wise? Men who do not
know how to take precautions against any danger that may
threaten them even while in bed or at meals, are in the
wrong,”

An officer whose business it was to attend to the ritual of
sacrifices, dressed in his sombre-coloured robes, approached
the cattle-pen and thus addressed the pig,—‘ You need not
be afraid of dying; I am going to feed you for three months
yet! Thensfor ten days I shall fast, and for three days
more purify myself; after which I shall spread couch-grass,
and lay you, rump and shoulders, upon the tripod. Will
this suit you?”—Then, reflecting in the character of the pig,
he replied to himself, “It is not so desirable a lot as being
fed on rice-husks, and taken care of in a cattle-pen.” Re-
228 The Divine Classic of Nan-Hua.

flecting upon it as applied to his own circumstances, (he
continued)—“ If a man enjoys the dignity of crown and
chariot during life, he does not mind whether he dies upon a
graven shield or a grass mat. The pig, from its standpoint,
rejects this; a man, from his standpoint, accepts it; how is
it we are so different from pigs?”

NorE.—The pig does not regard shortlived comfort as
compensation for pain and death to come; man, on the con-
trary, is content to die any how at last, if during his life he
has enjoyed luxury and honours. The above fable appears
to refer to an incident.in the life of Chuang Tsze himself.
When invited by a feudal Prince to accept office in his
government, he replied, ‘I would sooner be a solitary pig
aud wallow in my own stye, than be a decorated sacrifice
and be led by the guiding-strings of the great.”

As Duke Wan was hunting at Tséh, with his minister
Kuan Chung acting as charioteer, he saw a ghost. Laying
his hand upon Kuan Chung’s, the Duke said, “‘ Do you see
anything, father Chung?” The minister replied, “ Your
servant sees nothing.” So when the Duke got home again
he emitted an exclamation of uneasiness and straightway fell
sick, keeping indoors for several days. Now in the state of
Ts’u there was a scholar named Huang-tsze Kao-ngao, who_
[hearing of the matter] said to the Duke, “ Your Grace is
self-injured; how can a ghost have hurt you?—When a spirit
of irritation and sullenness is dispersed, and does not return,
the constitution is weakened. If it rises, it causes anger in
the patient; if it goes downward, it robs him of his memory ;
if it goes neither up nor down, but remains in the centre of
the body—the heart—it develops itself in sickness.” —“ Well,
but are there such things as ghosts?” enquired the Duke.
“ There are,” rejoined the scholar. ‘ Bogs and marshes are
haunted by a ghost called Li; kitchens by the ghost Kieh
(the Kitchen-god); indoor dust-heaps by the ghost Lei-t’ing.
Pei-ngo and Wa-lung frisk in low-lying places towards the
The Interpretation of Life. 229

north-east; Yi-yang lives in low-lying places towards the
north-west. Water has its Wan-siang (the Water-god) ;
hills have their Sui; mountains their K’uei; deserts their
P’an-huan, and fens their Wei-shéh.”—“ May I ask,” said
the Duke, “what Wei-shéh is like in appearance?” Huang-
tsze replied, “‘ His size is that of a cart-wheel, his length
that of a shaft; he wears purple robes and a scarlet cap.
The creature hates the rumbling of a carriage; when he hears
it he grasps his head and stands erect; and the man who
catches sight of him is not far from becoming chief among
the feudatories of the Empire.” Then Duke Wan, loudly
laughing, said, “ That is the very one we saw!”’ So arrang-
ing his robes and cap he sat up by the side of Huang-tsze;
and in less than a day, without knowing it, he found himself
quite recovered.

Ki Séng-tsze reared fighting-cocks for the Prince [of Ts’i].
After ten days the Prince asked him whether they were yet
in condition. ‘ No,” replied Ki. ‘They are still quarrel-
some, and presume upon their own vigour.” Ten days after-
wards the Prince asked him again, and again he replied,
“No; they still take notice of sounds and shadows.” Ten
days later the Prinee enquired again. “No,” was the
answer; “they look impetuously about, and are choleric and
imperious.” In ten days more he asked again, and then Ki
said, ‘At last they are about ready. Although other cocks
crow, it has no effect upon them; they look [at them] as
though they were just wooden fowls. Their virtue is thus
complete. Other cocks will not dare to engage with them,
but will run away.”

When Confucius was at Lii-liang, he saw a cataract which
fell from a height of three hundred feet, and the foam of
which extended a distance of forty lz. Neither tortoises,
230 The Divine Classic of Nan-Hua.

lizards, fish, nor turtles could disport themselves therein;
yet there was an old man swimming in it, as though he had
experienced some great sorrow and wanted to end his life.
Whereupon, Confucius called his disciples to go to the side
of the water and rescue him. But by the time they had gone
a little over a hundred paces, the old man had already come
out with his hair dishevelled, and was singing as he walked,
rambling along the bank. Confucius followed him, and said,
“T really thought you must be a ghost, but now I look
closely at you I see you’re aman. May I ask whether you
have any special knack for swimming [lit., treading water]
as you do? ””—“ No,” was the reply, “I have not. But I
have lived here from the first, and it has grown up with my
nature; I rely on destiny; following the gyrations of the
whirlpool-I go down into it, and when its eddies uncoil, I
emerge. J have no secret in thus responding to the nature
of the water. This is how I do it.”—“ But what do you
mean by what you say about having lived here from the first,
your predilection for the water having grown up with your
nature, and your reliance upon destiny?’ enquired Confucius.
‘“T was born among these hills,” replied the man, “and have
been content to live among them; that is what I mean by
the first phrase. Having grown up by the water, I am tran-
quil in the water; that is what I mean by the second phrase.
Though I do not understand the why and the wherefore of
what comes to pass, it yet does come to pass; and this is
what I mean by what I said about destiny.”

Tsze K’ing was carving wood to make a bell-frame. When
the thing was completed, all who saw it were astonished at
the extraordinary ingenuity displayed. When the Marquis
of Lu saw it, he asked Tsze K’ing, saying, “ What legerde-
main have you been practising to produce this ?”—* Your
The Interpretation of Life. 231

servant is a simple workman,” was the reply; “what legerde-
main should he practise? Nevertheless, there is a knack
about it. When your servant is about to make a bell-frame,
he does not venture to squander his energies, and it is
necessary to practise abstinence in order to obtain equanimity.
Having fasted for three days, he does not venture to dwell
upon the honours and emoluments with which he may be
rewarded. Having fasted for five days, he does not venture
to dwell upon the censures or eulogies that may be called
forth by his dexterity or lack of skill. Having fasted for
seven days, he suddenly loses self-consciousness; and when
he has got so far, it is no longer to him as though he were
working for the Court. Then his skilfulness is concentrated;
all outward phantasies are annulled. Afterwards he goes
into the mountain-forest to examine the qualities of the
wood, and see which (tree) is best adapted for a bell-frame
by its form, At last, when he sees the frame in the uncarved
wood, he puts hand to work and cuts it out. If this
method be not followed, the thing cannot be made.—This
is bringing my natural qualities into correspondence with
the natural qualities of the wood.

Nore,—In the original this runs, Al) DK & KK.

So that in making implements the mind must be rigorously
set; and that is all about it.”

Tung Yeh-tsi drove over to see the Duke of Chuang.
Whether going backwards or forwards he went as straight
as a line; in turning to the right or the left, he described a
circle as though with a pair of compasses. The Duke thought
that no line (such as the warp of a web) could surpass all
this in exactitude; so he told him to drive round and round a
hundred times, and then to come back. [As he was driving]
232 The Divine Classic of Nan-Hua.

he met a man named Yuen Hoh, who thereupon went in to
see the Duke, and said, “‘ That man’s horses will soon break
down.” The Duke remained silent, and made no reply. In
a short time the horses did break down, and came back. Then
the Duke said to Yuen Hoh, “ How did you know that they
would break down?” —“ Their strength was exhausted,”
was the answer, “yet he still continued to urge them on.
That is why I said they would break down.”

There was once an artisan named Ch’ui, who made circular
objects better than they could be made with compasses. His
fingers just followed the changes of the material, and he had
no need to make use of his mind—~7. ¢., he did it mechanically.
Therefore his heart

Norr.—The expression here used is “marvellous tower ”’—
a Taoist euphuism for the physical heart,

did not require to be fettered; his dexterity sat naturally on
him, just like a boot which fits the foot, and is consequently
forgotten and unfelt. Or, asa girdle is forgotten. When
one knows how to disregard the distinctions of right and
wrong, the heart is satisfied. Within, it never changes;
without, it never strays; and this is the content which
springs from [the completion of] any affairs that one may
meet with. When this contentment exists at the beginning,
it will never cease to exist afterwards; and this results in
the contentment being forgotten—(‘.c., taken for granted and
thought no more about).

There was a man named Sun Hiu, who went to the door
of Tsze-Pien K’ing-tsze, and, in a perturbed and puzzled
manner, said, — “TI live in my country home, and do not
appear before the world in that I have not cultivated my
heart; when threatened with any difficulty I do not manifest
courage, in that I do not possess any. [Of this I do not
The Interpretation of Life. 233

complain; but] my crops and harvests fail, and I never meet
with favourable times in my capacity of ruler; so that I am
rejected by my people, and menaced with expulsion from my
native place. What crime have I committed to be treated
thus? O Heaven! why have I been visited by such a fate
as this?”

“Have you never heard,” replied Tsze Pien, “of the course
of action pursued by the perfect man? He is oblivious of his
liver and gall (¢.¢., he allows his body to deteriorate); his
eyes and ears are to him as though they were not; he walks
leisurely and aimlessly beyond the limits of the world, wan-
dering and rambling without object or occupation; and this
may be called acting without reliance on his own abilities.
When he assists others he makes no merit of it. Now you
cry.up wisdom, and terrify all the ignorant; you cultivate
yourself, and make other people appear mean and vulgar by
comparison. This is as clear as walking in the full blaze of
the sun and moon. [If you are able to preserve your body in
all its completeness, with its nine openings all perfect, and
avoid afterwards falling blind, or deaf, or lame, so that you
would be no more than a man in name,—why then you may
regard the absence of these infirmities as your good fortune.
What leisure have you for murmuring against Heaven ?—
Begone, you!”

Then Sun-tsze went out, and Tsze Pien went back into
the house and sat down for the short time. Raising his eyes
to Heaven, he sighed; whereupon a disciple asked him,
saying, ‘ Why do you sigh, Master?”

Tsze Pien replied, “Just now Hiu came, and I told him all
about the virtue of the perfect man. Now I am afraid that
he was frightened, and that afterwards he will come to
doubt.”
234 The Divine Classic of Nan-Hua.

“ Not a bit,” replied the disciple. ‘ Suppose that what
Sun Hiu said was right, and that what you said, Sir, was
wrong; what is intrinsically wrong cannot be mistaken for
what is right. Or, suppose that what Sun Hiu said was
wrong and that what you said was right; his doubts con-
stituted the very reason why he came. In what, then, can
he be at fault?”

“Qn the contrary,” said Tsze Pien. ‘In olden times
there was a bird, which alighted on the frontier of Lu. The
Prince of Lu was delighted, and prepared an ox to feast it
on, playing the Shao nine times over for its delectation.
But the bird began to look very doleful, and gazed on quite
bewildered; nor would it accept the drink and food. This
was treating a bird as a man would treat himself. If a bird
is to be treated as a bird, it should be allowed to roost in
dense forests and fly about rivers and lakes, and feed upon
wriggling snakes on the dry ground. Now Sun Hiu is a
man of very small capacity—(or, uninformed mind), and has
heard but very little. I told him about the virtue of the
perfect man; which is like employing a carriage-horse to
stow away a mouse, or playing bells and drums for tha
entertainment of a quail. Would not both infallibly be
alarmed?”
Mountain Trees. 235

CHAPTER XX.

Mountain TREEs.

Chuang Tsze went among the mountains, where he saw a
great tree, the leaves and branches of which were very thick
and luxuriant. At the foot of it there was a wood-cutter,
resting, and not taking any of the wood. On being asked
the reason, he replied, ‘There is none of it fit for use.”
Chuang Tsze said, “ This tree, on account of its unfitness
for being used as timber, will live out its natural term of
years.” Then the philosopher emerged from the mountains
and went to stay at the house of an old friend. His old
friend was delighted, and ordered a waiting-lad to kill a
goose and dress it. The boy said, “One of the geese can
squeak, and the other can’t; please which am I to kill?”
His master replied, “ Kill the goose which cannot squeak.”
Next day, one of Chuang Tsze’s disciples asked him, saying:
“ Yesterday, the tree we saw in the forest was permitted to
live out its full tale of years because of its uselessness. To-
day, our host’s goose has to die on the very same account.
Which then is better, Sir,—to be useful or to be worthless?”

“T think,” said Chuang Tsze, smiling, “ that it is best to
be useful, but to maintain an appearance of uselessness.
And yet, can one be useful and yet appear useless? This
236 The Divine Classic of Nan-Hua.

would not be in accordance [ with truth ]; and therefore
trouble would unavoidably ensue. If a man turns truth and
virtue to account, and always acts under their influence (lit.,
swims and roams in them), this cannot be. Then he dis-
regards alike eulogy and detraction, be he called a dragon
(for ability) or a snake (for stupidity); he just adapts himself
to the times, and is not devoted to any one thing in particular.
He treats those in high and those in humble stations with
friendliness and liberality; before all things existed, he
roamed to and fro; he governs all things, but is controlled by
none;
Notse.—Here we have another Dy) puzzle, The text runs,
ee

how, then, can trouble reach him? This was the method of
Shén Nung and Huang Ti. Those who cherish feelings of
affection towards the world, and propagate the doctrine of
human relationships, cannot attain to this. Where there is
union, there will afterwards be separation; where there is
completeness, there will be afterwards decay; where there is
disinterestedness, there will afterwards be oppression; where
there is respectability, there will afterwards be fault-finding;
where there is activity, there will afterwards be a falling-off;
where there is moral worth, there will afterwards be artifice,
and where there is degeneracy, there will afterwards be
obduracy. Under these circumstances, how can there not be
troubles? How melancholy is this! You, my disciples, lay
this well to heart, and never stray from the paths of nature
and virtue.”

At a market-town in the South there was a man named
Yi Liao, who went to see the Marquis of Lu. The marquis
bore an air of melancholy; at which the man from the
market-town in the South said, “ Why does your Highness
Mountain Trees. 237

look so sad?” The marquis answered, “I study the doctrine
of the former Kings; I adjust the affairs commenced by my
august ancestors; I pay homage to the manes of the
departed, and I honour the virtuous. This course of action
I pursue without intermission ; yet I cannot evade distress,
and therefore I am sad.” ‘The other replied, ‘“ The method
adopted by your Highness to evade distress, is superficial.
Now suppose the case of a full-furred fox and a striped
panther, living in the mountain forests. When they enter
their dens, this is their quiescence. They prowl about during
the night and retire during the day; this is their caution.
Although they may suffer hunger and thirst, they still lie
perdu, nor will either of them venture out to the lakes and
rivers in search of forage; this is their ¢nflexibility. And yet
they are not able to avoid the misfortune of the pitfal and
the net. What fault have they committed to incur this? It
is their skins which are their misfortune !

Note.—The beauty of their skins leads to their being
trapped.

Now; is not the state of Lu to your Highness what their
skins are to these animals? I should like your Highness
(continuing the metaphor) to strip off your body and discard
your skin; to cleanse your heart and put away desire, and
to roam in solitary places where there are no men. In the
south there is a state called the Establishment of Virtue.
The inhabitants are simple and uncultured, with very little
selfishness, very little passion; they understand manual
labour, but not how to hoard their gains; when they place
money in the care of others they require no- security ; they
know nothing of conformity to rectitude (as such), or of the
use of ceremonies. Their mode of conduct is crazy and
eccentric; they violate all the laws of men; while they live
238 The Divine Classic of Nan-Hua.

they enjoy themselves, and when they die they are buried.
Now I should like your Highness to abdicate your state,
renounce the world, and aid in carrying out the True Doc-
trine,—live in conformity with Nature.

“Tt is a long way [to the place you tell me of ],” replied
the Prince, “and a dangerous one; there are also rivers and
mountains to pass, and I have neither boat nor carriage ;
how can I possibly go there ?”

“Your Highness must not be haughty,” rejoined the
other, “nor must you cling to your retirement; [these two
duties] will serve for your Highness’s carriage.”

“You say,” said the Prince, “that the place is solitary
and a long way off, and has no inhabitants;

NotE.— Possibly this may mean “I have no friends there ;”
for the other man had just described the inhabitants at
length.

with whom should I associate? Then I have no provisions;
how should I ever get there ?”

“Your Highness must be sparing of expenses,” said the
other, ‘‘and keep your desires within bounds; then even if
you have no provisions there will be enough for you. If you
have to ford rivers and swim over seas, where, look as you
may, you will see no land, or in walking onward you will see no
end to your journey,—those who escort your Highness will
return after accompanying you as far as the shore; while your
Highness will go far onward. Those who possess—or have
the care of—men, have troubles; those who appear before
their people in the capacity of their prince, have sorrows.
Therefore Yao did not possess the people; he did not appear
before them as their prince.

Notr.~—The Commentary illustrates this aphorism with a
line from an old song said to have been sung by the people

during the reign of Yao: A RE JJ AN fi] GH. The idea
Mountain Trees. 239

in the text seems to be that Yao did not pose as Emperor or

assume the trappings and burdens of state ; he confined him-

self to a passive, rather than assumed an active, policy in

governing.
I want to relieve your Highness of your troubles, and take
away your sorrows; to cause you to roam through boundless
realms in company with nature only. Suppose a man is
crossing a stream in a boat, and an empty boat comes along
and collides with the one he is in; although he may be a man
of irascible disposition, he does not get angry. If there is a
man in the colliding boat, he will shout to him to haul off,
If, after being shouted to, he does not hear, the first man
will shout again; then if he does not hear (or attend), the
third time abuse will follow. At first the man is not angry,
but now he becomes so. In the first instance the boat was
empty; but afterwards it was occupied. Ifa man, on his
way through the world, is able to practise emptiness—i. e.,
self-renunciation—who can do him any harm?”

Nore.—It must be understood that nearly all the above

conversation is allegorical, The district named the Establish-
ment of Virtue described by the speaker is an emblem of

Nature or the True Way 38, to which he urges the unhappy
marquis to fly for refuge from the illusions and the cares of
life ; z.¢., to preserve perfect conformity with Nature.

Pé-kung Shé, acting for Duke Ling of Wei, collected taxes
which were to be devoted to the making of a bell. He then
built a sacrificial altar outside the Defence Gate, and in three
months the belfry was complete from top to bottom. When
Prince K’ing K’i saw it, he asked him, saying, ‘In what
way did you manage to do this?’’ Shé replied, “I attended
to this matter and to this alone; there is no other way. I
have heard of what is already cut and polished reverting to
its original rough condition. At first I was ignorant and
had no learning. Then I became negligent and unsettled.
240 The Divine Classic of Nan-Hua.

When the men came flocking to me [to pay their taxes], I
was confused, and neither welcomed the coming nor took
leave of the departing. I neither prohibited those who came
nor detained those who went away. I did not press the un-
willing, and I showed compliance towards those who were
inclined to be submissive, letting every man act according to
his resources. So from morning till night I collected the
taxes without the least trouble to myself. How much more,
then, may the Great Way be similarly achieved!”
Note.—The Great Way: K &. q. 4., if such a trifling

matter as the collection of taxes can be achieved by a policy

of inaction, how much more can conformity with nature be

obtained by the same process?

When Confucius was encompassed by [the soldiers of ]
Ch’én and Ts’ai, and had neither food nor fuel for seven days,
T’ai Kung-jén went to condole with him, and said, “‘ Why,
you must be nearly dead!”

“Tam,” replied Confucius, “ And do you fear death ?””
enquired the other. ‘I do,” replied Confucius. Then Jén
said, “I will try and tell you of a method how not to die.
Towards the Eastern Sea there were certain birds called
yi-tat,

Nore.—The Commentary says swallows.

Although they flew ina leisurely and easy way, yet they
kept close order; apparently having no skill, they followed
their leader as they flew; when impelled [by danger] they
roosted for a while. When flying onward, none ventured to
fly on ahead of the others; when returning, none ventured to
lag behind; when eating, none ventured to be the first to
taste, but all confined themselves to picking up people’s
leavings. Wherefore, although their ranks were not numer-
ous, they were left entirely unmolested by outsiders; by
Mountain Trees. 241

which means they evaded all calamity.—Straight trees are
always the first to be cut down; a well of sweet water is
always the first to be used up. Now my idea is that your
outward assumption of wisdom is calculated to frighten the
ignorant, while your correctness of deportment makes others
appear vile—thus presenting a contrast as clear as walking
in the full blaze of the sun and moon. This is the reason
you cannot avoid calamity. A long time ago I heard a man
of the highest character say, Those who brag have no merit ;
those whose merit is complete will come to nought, and those
whose reputation is complete will suffer adversity. Who can
discard his merit together with his fame, and become like
one of the common herd? Mem who follow nature are not
bent on fame, no more are those who walk in the paths of
virtue. Always gentle and docile, they are compared to
enthusiasts.

Notz.—This expression, FE, might be rendered “ raving

lunatics.” The Commentary suggests Sak Fl 5—say, igno-
ramuses or fools,

They obliterate all vestiges [of their'good deeds ] and renounce
all worldly pomp; they perform no meritorious or famous
actions, and therefore neither do they censure men nor do
men censure them. The perfect man does not aim at repu-
tation. Why do you thus take delight in yourself [at the
expense of others ]?”

“What you say is excellent,” rejoined Confucius. Where-
upon he bade farewell to his intimates, sent away his disciples,
and went off himself to a place of marshes. He dressed
himself in ragged clothes, and lived on beaten paddy; when
he met any animals, their flocks were not thrown into confu-
sion or any birds, their ranks were not disturbed. Neither
birds nor animals feared him; how much less, then, did men?
242 The Divine Classic of Nan-Hua.

Confucius asked Tsze-san Hu, saying, “I have been twice
expelled from the state of Lu; the tree under which I taught
in Sung has been cut down; my house in Wei has been
demolished ; my resources are at an end as regards both
Shang and Chou; I have been encompassed by [the soldiers
of] Ch’én and Ts’ai; all these miseries have I endured. The
further my most intimate friends are removed from me, the
more are my disciples scattered; what can be the reason?”

Tsze-san Hu replied, ‘Have you never heard how, when
a man named Lin Huy in the state of Kia, ran away, he
left behind him a pi

Notse.—That is, an ancient badge of office, like a plate in
form ; generally made of jade.

worth a thousand ounces of gold, but carried with him, on
his back, an infant, and so made off? People doubtingly
asked, Was it on account of the child’s marketable value?
The child’s value was insignificant. Or was it because the
badge of office that he had abandoned would have given him
trouble? The child would give him much more; why, then,
when he went off, did he leave behind him a badge of office
worth a thousand ounces of gold, and take the child in-
stead?——Lin Huy himself said, The one may be purchased
if a man is rich enough; the other owes its existence to
Heaven. Things that may be got for money must be dis-
carded when one is at an end of one’s resources, and driven
into misfortune, calamity, and harm; but things which owe
their existence (or pertain) to Heaven should be retained
under the same circumstances. There is a wide difference
between what must be given up and what may be retained.
Again, the superior man appears as cold (insipid) as water
in his intercourse with friends, and the mean man as sweet
as new wine; but the superior man’s coldness is, really
Mountain Trees. 243

cordiality, while the mean man’s sweetness will soon come to
anend. Things which come together fortuitously—without
any special cause, or raison-d’étre—afterwards part company
in an equally fortuitous manner.”

“T am honoured by your instructions,” said Confucius.
Then he walked away with a composed and stately air, and
went home with much affectation of dignity.

Norz.—}yj WE in Bi. It has been suggested to me that

the second character should be read fB5 but there appears
no reason for the emendation,

He broke off his studies and abandoned his books, not receiy-
ing his disciples any more into his presence for instruction;
and became still more intimate with Tsze-san Hu. A few
days afterwards Tsze-san Hu said to him again, “ When the
Emperor Shun was about to die, he commanded Yi, saying,
—You must guard carefully against becoming independent
of ancient methods, in dealing with the particulars of any
affair. Watch heedfully your passions, and then you will
not fail to revert to the natural uprightness of your heart.
Do not depart from old affinities; do not become weary of
acting uprightly.
Note.—The Commentary says, ” & ih #B $.

Probably the meaning is, “to set things in order, to adjust
matters, with integrity ;” but the text is exceedingly laconic
and obscure,

If you neither depart, on the one hand, nor become weary, on
the other, it will not be necessary to resort to falsification
in order to keep fine appearances;

NotTr.—-Falsification ; xX. This may only mean, artifi-
cial and meretricious adornment; but I have read it in the

FE as elliptical for 3C fi .

and if you do not resort to falsification in order to keep up
fine appearances, you will assuredly not need to depend upon
mere externals,”
244 The Divine Classic of Nan-Hua.

Chuang Tsze, wearing patched cotton clothes, a girdle
knotted in the centre of his body, and shoes tied up (to keep
them from falling to pieces), passed by the Prince of Wei.
The Prince said, ‘How is it you are so debilitated, master?” —
“Tt is not debilitated that I am,” replied Chuang Tsze; “it
is that I am poor. Scholars who possess Nature and Virtue
can never become debilitated. When clothes are tattered
and shoes worn out, it is on account of poverty, not decrepi-
tude. I am in this condition because I have not fallen in
with favourable times. Has your Highness never seen a
dancing ape, which entwines the pliant twigs of the chan, tze,
and yii-chang trees, and lives proudly as his own master
underneath them? Even Yi and P’éng Méng are unable to
spy him out.

Note.—Both famous archers, The former was Prince of
Kiung.
But when he procures thorny shrubs and brambles to live in,
he is ina position of danger, and takes sidelong glances,
fidgetting this way and that, and trembling all over with
fear. It is not that his bones and sinews have been strapped
up to keep them from being supple ;
Nore.—Tensile and springy; the reverse of the flabby,
inert condition to which he had been reduced by fear. ~
itis that the conditions under which he is living are disad-
vantageous, and this prevents the free exercise of his powers.
At present I have fallen upon the times of a misguided
prince and seditious ministers; how, then, can I desire to be
anything but debilitated ?

Note.—He had just told the Prince that he was not

debilitated, {@, so that the idea intended is probably, —
“You say I am debilitated ; well, how could I wish to be
anything else—under your bad reign?”
Mountain Trees. 245

The disembowelling of Pi Kan by Chou Sin is a sufficient
proof of the truth of what I say.”

When Confucius was in extremity in the midst of Ch’én
and Ts’ai, seven days without food or fuel, he rested his left
hand upon a rotten tree and tapped it with a dry twig which
he held in his right, singing the while a ballad by Piao Shih.
He had an instrument—the twig—but there was nothing to
beat time with; sound there was, but the first and third
notes of the gamut were wanting. The sound of the wood
was distinct from the voice of the man, and [the music of
the two together] sounded agreeably in the ears of others.
Then Yen Hwuy folded his hands together respectfully and
looked on.

NotTEe,—One edition says, by a misprint, rolled his eyes like
a devil,

Confucius, fearing that he was inclined to make too much of
himself and to pass all bounds in his self-exaltation; or to
love himself too much, so that afterwards he might come to
suffer over-much sorrow,—said to him, “‘ Hwuy, it is easy
not to suffer detriment at the hands of Heaven, but difficult
not to receive benefits at the hands of man. Where there is
no beginning there can be no end. Man is one with Heaven.
Now, do you know who it is that has just been singing?”
“JT venture to ask,” replied Yen Hwuy, “‘ what you mean
by it being easy to suffer detriment at the hands of Heaven?”
Confucius replied, “‘ Hunger, thirst, cold and heat—those
who suffer these things are in extremities and straits which
have no outlet. The progressive course of Heaven and Earth
causes the revolution of all things and so stimulates their
productive powers. I associate myself with them in their
progression; that is all. Those who are the subjects of
others do not dare to depart from them; and it is the same
with those who serve—or are the subjects of—Truth. How
246 The Divine Classic of Nan-[Tua.

much more, then, should you submit to the decrees of
Heaven!”

«And what do you mean by saying itis difficult not to
receive benefits at the hands of men?” enquired Yen Hwuy.

“To be officially employed early in life,” rejoined Con-
fucius, “implies easy and rapid promotion; rank and emolu-
ments then follow, and there is no more poverty. ‘These are
but worldly—or external—advantages; they do not pertain
to one’s nature. Itis only that my destiny lies in these
external matters. The superior man does not act as a robber;
the virtuous man does not steal; how, then, should I accept
[honours |?

Norse.—“To accept rank and emoluments without merit
is just the same as being a robber or a thief.” Comm.

Wherefore it may be said that there is no bird shrewder than
the swallow. If it sees that a place is not suitable for stay-
ing in, it does not bestow a glance upon it;

Notr.—Here the idiom is exactly the same in Chinese ;
AB i it
although it may let something drop from its beak, it just
leaves it and goes off. It venerates man, and invades his
dwellings, watching over him like a tutelary spirit.”

“And what do you mean by saying that where there is
no beginning there will be no end?” said’ Hwuy.

“ All things undergo transmutation,” said Confucius, “yet
it cannot be known to whom this perpetual succession is due,
How can one know when the beginning was, and when will
be the end? It is for us just to comply with our natural
destiny, and await our turn in the universal revolution;
nothing more.”

“ And what do you mean by man being one with Heaven?”
asked Hwuy.
Mountain Trees. 247

“Where there is Man,” replied Confucius, “ that is Heaven.

Notz.—Or, there you see the result of Heaven's power;
le man is a standing proof of the existence of his origin—
eaven,

Where there is the governing principle of nature, there is
also Heaven.
Nors.—AR RK wF K Y,. The first K is explained by
the Commentators as 3B.
The inability of man to preserve this principle intact is owing
to the deterioration of his nature..

Note.—This involves a slight but necessary amplification
of the text, adopted from the Commentary, The text is.

NZ AEB KE
The Holy Man, by spontaneously embodying—or, acting out
in himself—the natural transition [of all things] lives his
life out to the very end.” ;

As Chuang Tsze was roaming about in. a park at Tiao-ling,
he saw a strange bird approaching from the South. Its
wings were seven cubits broad, and its eyes about an inch in
size. It brushed Chuang Tsze’s forehead as it flew past,
and then perched in a forest of chestnut-trees. Chuang Tsze
said, ‘“ What sort of a bird is this? With such broad wings,
to cease flying—with such great eyes, to be unable to see!”
Then, raising his skirts, he strode quickly on,

Nott.—Dr. Williams translates this sentence in his Dic-
tionary, with his usual amusing disregard to context, “ Lift
your dress so that you can step the quicker.”

and arming himself with a crossbow, waited. He then saw
a cicada which had just alighted in a beautiful shady spot,
and which became forgetful of itself.

Norse Men &. Self-oblivious; careless of danger.
A praying mantis, raising its feelers, sprang towards it with
a view to catching it; and it, also, became oblivious.
248 The Divine Classic of Nan-Hua.

NotE.—According to one version, the mantis chih, seized

[a tuft of grass] yii to hide itself; but forgot that its JB,
form, could still be seen by the strange bird.

The strange bird thought to take advantage of this by secur-
ing both; when it, too, forgot its natural instinct. « Alas!”
said Chuang Tsze, pityingly, “all things are a source of
disaster to each other. Both these insects themselves evoked
[their present danger].” So he threw away his crossbow
and walked off, the park-keeper driving him out and swearing
at him. When Chuang Tsze reached home, he did not come
out again for three months; so his disciple Ling Ts’ieh asked
him, saying, “Master, how is it you have not appeared
abroad for so long ?”

Chuang Tsze replied, “ Guarding my outward frame I
became oblivious of myself. By gazing at turbid water one
becomes blinded to clear pools. Moreover I have heard my
Master say, Adopt a custom, follow a custom. Now I have
been to Tiao-ling, where I became self-oblivious. A strange
bird brushed past my forehead, and disporting itself in a
chestnut-forest, became oblivious of its natural faculties..
The warden of. the chestnut-forest looked upon me as a
murderer, and that is why I have not appeared.”

When Yang Tsze went to Sung, he put up at a lodging-
house, the keeper of which had two concubines; one pretty
and the other plain. The ugly one was meritorious; the
handsome one was unworthy. Yang Tsze asked how this
was; when the lodging-house servant replied, ‘“ The pretty
one plumes herself upon her beauty; but I don’t see that
she is beautiful. The plain one knows that she is ugly; but
I don’t see her ugliness.” Then Yang Tsze said, “‘ Remember
this, my disciples! Walk virtuously, but-avoid priding your-
selves upon your virtuous conduct, Then, who will not love
you, wherever you may go?”
Lien Tsze-fang. 249

CHAPTER XXL.

 

Ten Tszk-Frana,

As Tien Tsze-fang was sitting with Wén, the Marquis of
Wei, he spoke repeatedly in praise of K’i Kung. The
marquis said, ‘Is K’'i Kung your preceptor?’ —“ No,”
replied Tsze-fang, ‘he is my neighbour. What he says
about the True Way is always just; that is the reason I
eulogise him.”—“ Then have you no teacher?” asked the
marquis. “Ihave,” said Tsze-fang. ‘ And who is your
teacher?” pursued the marquis. ‘“ Tung-kuoh Shun-tsze,”
replied Tsze-fang. ‘If so,” retorted the marquis, ‘how is
it that you never eulogise him?”

Tsze-fang replied: ‘ He is a man whose actions are un-
adulterate.

Norn.—, which can scarcely be expressed by any one
English word. Its meaning here is pure; free from artifici-
ality; following the promptings of one’s original nature.

In outward appearance a man, he is (really) Heaven. Self-
renouncing (Jit., empty of self) and following his natural
affinities, he preserves his pristine attributes. Upright and
pure himself, he yet bears with others, If men are without
principle, he maintains an undeflected deportment, and leaves
them to wake to a sense of their situation,—thus causing their
bad thoughts to melt away.—How, then, could any eulogy of
mine be adequate?”
250 The Divine Classic of Nan-Hua.

Then Tsze-fang went out, and the marquis sat motionless
and silent the entire day. Then he called Lung Li-ch’én,
and said to him, “The superior man who preseves his virtue
complete is indeed far removed [above others].

Norr,—" Referring to Shun-tsze,” ComMM,

At first I regarded the words of the Holy Men, and of wise
men, and the practice of benevolence and rectitude, as
supremely good. Then I heard about the preceptor of Tsze-
fang. My frame became unstrung and unwilling to move;
my mouth was stopped and I had no desire to speak, What
I have been learning hitherto is a base counterfeit of the
reality. The state of Wei is now a burden to me,”

Wén-péh Sueh-tsze, being on his way to the state of Ts’i,
rested for a short time in Lu, where seven men came re-
questing to see him. ‘TI cannot see them,” said Suéh-tsze.
‘“‘T have heard that the superior men of the central state

Notr.—The state of Lu, comprising parts of the modern
Shantung and Honan,

understand ceremony and rectitude, but are quite ignorant
as regards the knowledge of the human heart. I have no
desire to see them.” Arrived in the state of Ts’i, he re-
turned, and again stayed for a time in Lu; when the men
again came requesting to see him. Sueh-tsze said, “On the
former occasion they endeavoured to see me; to-day they
again endeavour to see me; it must needs be that they intend
to bear me out [in my views].” Whereupon he went out to
see the visitors; but on re-entering he heaved a sigh. The
next day he saw the visitors again; and again he sighed
when he re-entered. His servant said, “ Hach time you see
these visitors you never fail to sigh on coming back; how is
this? "—" T have already told you,” said Sueh-tsze. “The
men of the central state understand ceremony and rectitude,
Tien Tsze-fang. 251

but are quite ignorant as regards the knowledge of the
human heart. The men who have just seen me, as they
entered and went out, followed minutely an exact order.
Walking slowly and deliberately, like a dragon or a tiger,
they remonstrated with me as sons [remonstrate with their
fathers] and pointed out the right way to me as fathers
[do to their sons]; that is the reason I sighed.”—Afterwards
Confucius saw him, but said never a word. Tsze Lu said,
“ Master, you have desired to see Sueh-tsze for a long time,
and now that you do see him you don’t speak; how is this?”
—T saw ata glance,” replied Confucius, “ that that man
was in possession of the True Doctrine; there was no necessity
for me to speak.”

Yen Yuen said to Confucius, “when the Master steps, I
also step; when the Master walks quickly, I also walk
quickly ; when the Master gallops, I also gallop; but when
the Master races so as to leave the dust flying behind him,
I can only stare helplessly in his wake.”—‘ What is it you
say, Hwuy?”’ said Confucius. Hwuy replied: “By saying,
When the Master steps I also step, I mean that when the
Master speaks I also speak. By saying When the Master
walks quickly I also walk quickly, I mean that when the
Master argues I also argue. By saying When the Master
gallops I also gallop, I mean that when the Master discourses
upon the Doctrine I also discourse upon the Doctrine. By
saying gBut when tt comes to racing so as to leave the dust
SAlying behind, then Hwuy is left staring helplessly in the wake,
I mean that—though the Master is silent, yet men pin their
faith to him: though he is no partisan, but catholic, and
though he employs no regulations, yet the people tread in the
true paths of their own accord—I do not know how all this
can be; that is all.”—“ Alas!” sighed Confucius, “can you
252 The Divine Classic of Nan-Hua.

not think it out? There is nothing more pitiable than dead-
ness of mind; the death of man ranks only second. Thesun
rises in the East, and moves over to the extreme West ;

Notr.—" The sun is here used as the symbol of Transform-
ing Power."—CommM,

there is nothing in the Universe the position of which is not
reckoned from this. All beings that have eyes and feet are
dependent upon this—i.¢., the daily progress of the sun—
for the subsequent completion of their affairs. When the
sun rises, then all things live and move; when it sets, they
are [as it were] finished. This is the case with all things.
Awaiting their turn in the universal revolution, they die;
awaiting their turn again, they are born. Iam the subject
of this revolving process, and therefore my outward frame
was brought into existence; but that frame cannot accompany
the revolutions without end. Being acted upon by external
matters, I am set in motion. The succession of day and
night is incessant; the end of it cannot be known. There,
plain and unmistakeable, stands a perfect body; but even
those who understand Life are unable to regulate it. I
advance daily; there is nothing in my whole life hidden from
you. If two men meeting brush past each other’s shoulders,
the rencontre is lost—it is as though they had never met;
and is not that a cause of regret? My self-manifestation is
not hidden from you; and my self-manifestation embodies
all that exists in reality. Yet*you still seek for something
more; which is like looking for a horse in a market-place.
Thonour you for your great abstraction [from worldly things]
as you honour me for mine; yet although you forget me as
I was formerly, I cannot forget my former self.”

Confucius had an interview with Lao Tan. Lao Tan had
newly washed his head, and was drying his dishevelled hair;
Tien Tsze-fang. 253

sitting perfectly motionless—not like a man at all. Confucius
awaited his leisure; and after looking at him for a short
time said, ““My eyes must be confused; and yet I am not
sure of it. When I first saw your bodily form, Sir, it looked
as stiff as dried-up wood, as though it had withdrawn itself
from men and things and was standing entirely alone.” Lao
Tan said, ‘ My mind was roaming in the distant past—the
time before anything had a being.” —“ What is it you say?”
asked Confucius. ‘My mind is weary,” said Lao Tan, “I
cannot get to understand it; my mouth is stopped, I cannot
express it. Still I will make an effort to explain it to you,
though I cannot be sure of my ability to doso. The extreme
Yin is cold and dark; the extreme Yang is fiery and luminous.
The cold and dark proceeded from Heaven; the fiery and
luminous came forth out of the Earth. These two having
intercourse a state of union was brought about, and matter
(things) was produced. There is a method in all this, but
that method is invisible. Dissolution and development,
fulness and emptiness, night and morning, the changes
of the sun and the revolutions of the moon, are of daily
occurrence; but the motive power cannot be seen. When a
man is born, there is a place whence he originates; when he
dies, the is a place whither he returns. Beginning and
ending alternate with each other without there having been
a beginning to the process—or, from time immemorial; nor
cau the limit of it be known. If one does not understand
these things, who can be relied upon as an authority ?”

“T venture to ask concerning what you said about roam-
ing,” said Confucius. Lao Tan replied, “To obtain an
apprehension of this, is the very height of excellence and
happiness. He who, possessed of perfect excellence, roams
through perfect happiness, is called a perfect man.” “TI
254 The Divine Classic of Nan-Hua.

should like to hear you explain this,” said Confucius. ‘“ Ani-
mals that feed on grass,” answered Lao Tan, ‘‘are not averse
to their pastures being changed; water-born insects do not
dread their waters being changed. These changes are tri-
fling, and do not include the loss of what they are most
accustomed to. Pleasure, anger, sorrow and joy are not
inseparable from the breast. All things in the universe are
one;

Nots.— The myriad revolutions do not overpass—or, are
all within the scope of—the Ruling Power.” ComM,

and this unity being achieved, they are the same [as the
Ruling Power].
Norr,—* Their virtue (6vVatc) is one with His.” Comm,

So all the members of the human body will revert to dust
and dirt. Birth and death, beginning and ending, go on like
day and night; this can never be commuted. How much
more, then, should gain and loss, fortune and adversity, be
held in light esteem? There are those who relinquish official
rank just as though they were relinquishing so much mud.
They know that their bodies are more honourable than their
rank; the honourableness resides in the self, and cannot be
lost amid external changes. Moreover, the universal trans-
mutations have no culminating point; what is there, then, to
cause sorrow to the heart? Those who already walk in the
True Doctrine are able to understand all this.”

“The Master’s virtue is the equal of Heaven and Earth,”
said Confucius. “But you should go on to add the most
important words of all (7.¢., respecting the retention of what
is permanent amid these changes), that I may be enabled to
cultivate my heart. Who among the superior men of old
would evade doing so?”

“Not so,” replied Lao Tan. ‘When water splashes
Tien Tsze-fang. 255

[against an obstruction] it does not do so intentionally, but
because it is impelled. The perfect man does not resort to
virtue to cultivate his heart, yet nothing is able to withdraw
from him. [His virtue is natural] just as Heaven is naturally
high, Earth naturally solid, and the sun and moon naturally
luminous; why, then, should he cultivate his heart?”

Then Confucius went out and said to Yen Hwuy, “ With
regard to [my knowledge of] the True Doctrine, Iam no
bigger than a pickled fly. Were it not for the Master, who
has caused what was shrouded to expand (¢.¢., his under-
standing) I should not know about Heaven and Earth in all
their vast perfection.”

As Chuang Tsze was having an interview with Ngai, the
Duke of Lu, the Duke said, ‘“‘ There are numbers of Confu-
cianists in the state of Lu; but few of them can compare
with you, Sir.” Chuang Tsze replied, “ There are very few
Confucianists in Lu.” The Duke said, ‘‘ Why, everybody in
Lu wears the Confucian robes; how can you say that they
are few?” “Ihave heard,” rejoined Chuang Tsze, “ that,
of the Confucianists, those who wear round caps understand
the seasons of Heaven; that those who wear turned-up shoes
understand the contour of the Earth; and that those who
walk slowly and wear girdle-rings are clever in deciding any
matters that may arise. Now superior men who are in
possession of the True Doctrine are under no necessity to
wear a [distinctive] dress; while those who wear the dress
are not necessarily in possession of the True Doctrine. If
your Grace does not believe this, why not issue a manifesto
in your realm to say that all who wear this dress without
knowing the Doctrine shall suffer the penalty of death?”

Thereupon Duke Ngai issued a proclamation accordingly ;
and in five days there was nobody in the state of Lu who
256 The Divine Classte of Nan-Hua.

ventured to wear the dress, with the exception of one old
gentleman, who, arrayed in the Confucian costume, took up
his position at the ducal gates. The Duke immediately
called him into his presence, and questioned him upon state
affairs ; enquiry and rejoinder following cach other now this
way, now that, interminably. Chuang Tsze said, “There is
thus only this one man in the state of Lu who is a Confu-
cianist; can this be called many?”

Official honours had no attraction for Péh-li Hi. Where-
fore he devoted himself to cattle-rearing, and his cattle were
fat; which caused Muh, the Duke of Tsin, to disregard his
humble condition, and to give him an appointment. The
Emperor Shun attached no importance to either life or death;
wherefore he was capable of influencing others (or, of com-
manding their respect).

Yuen, the Prince of Sung, being about to draw a map, all
the draughtsmen arrived to receive his orders; then bowed
and awaited his pleasure, licking their pencils and mixing
their ink. The other half of the applicants were outside.
Afterwards there arrived a draughtsman in a composed and
leisurely manner, not hurrying to receive his orders. Having
bowed, he did not stand [waiting], but went off immediately
to his studio. The Duke sent a man to look at him, when
he was seen to strip off his clothes and begin posturing.
His body was much emaciated. “He will do!" said the
Prince; “he is a true draughtsman.”

Note,—The Commentary makes the following remark

upon this story, “True artists are not dependent upon pencil
and ink; why do not those who study the doctrine strive

after the true Confucianism — Jt {5 —instead of regarding
external appearances as the one thing needful?”

As Wén Wang was reconnoitring in Tsang, he saw an old
gentleman fishing;
Tien Tsze-fang. 257

Nore.—The person's name is not given in the text. We

recognise him however as Kiang Tze-ya z Ff ¥ + Bee
Mayers’s Manual, 257,

but although he was fishing his mind was not in his occupa-
tion. He was not fishing for the sake of fishing; he had
another object altogether. Even when he had no fishing-rod
he was still fishing in his mind.

NotTE.—This is unavoidably a translation of the Commen-

tary, more or less. I append the text,— Ti Mes $4 3 $3
JE + it gy A $y 4 tt te $4 44. The true mean-

ing I take to be that he was fishing for empire—to catch
Wén-wang. A friend suggests the following, which however
I hesitate to accept :—‘ But his fishing was without hook ;
for he was not one who fished for fishing's sake—[but for
contemplation, &c.] And thus he ever fished.”

Wén Wang desired to promote him and give him an appoint-
ment; but he feared that his ministers, his father and his
brothers would not like it. Yet, after all, if he let him go,
he could not bear the idea of the people having no protector.
So at sunrise he said to his attendant grandees, “Some
-time ago, we dreamt that a benign personage with a dark
complexion and black beard, riding a piebald horse half of
whose hoofs were scarlet, commanded us, saying, Transfer
all your affairs of government to the old gentleman at Tsang ;
then the people will gradually be reformed.” Then all the
grandees said with an anxious look, “It is one of the former
Kings ! ”"—“If you think so,” replied Wén Wang, “let us
enquire by divination.” The grandees said, ‘It is the decree
of the dead Kings; your Highness need have no doubts.
Why should we use divination?” Whereupon the old gentle-
man of Tsang was invested with the responsibilities of
government. He did not change any of the regulations
which answered well, nor did he issue any unrighteous
commands. In three years’ time Wén Wang inspected the
258 The Divine Classic of Nan-Hua.

kingdom, All the plots of land were fertile and well planted ;
the robber-bands had been dispersed; the high officials did
not plume themselves on their merit; sixteen-peck measures
and ten-peck measures were not permitted to enter the
frontiers. Wén Wang, seeing this, appointed him Grand
Tutor; and, facing the north,

Note.—Out of respect to his preceptor; the minister
always facing the north and the emperor the south.

asked him, saying, ‘Could you make your government extend
to the whole empire?” The old man of Tsang preserved
silence and made no reply, but took his leave with an air of
great vexation. The next morning at daylight he issued a
proclamation and in the evening went into retirement; and
to the end of his life he was never heard of again.

Notr.—It is scarcely necessary to remark that all this has
not the slightest historical foundation,

Then Yen Yuen asked Confucius, saying, “ Was not the
virtue of Wén Wang sufficient to inspire men’s trust? Why
need he have said he had a dream [in order to bring about
his wish ]?”—“ Silence!” said Confucius; “it is not for you
to speak. Weén Wang [’s knowledge of the Doctrine] was
exhaustive; how can you criticise him? He only used the
dream to allay the misgivings of the people for a short time.”

Lieh Yi-k’ou instructed the Earl Hwén Wu-jén in
archery. Drawing the bow to its full extent and placing a
cup of water on his elbow, [the earl] let fly; one arrow being
shot, he again adjusted the finger-pad; having sent the
second arrow, he poised a third. During all this time he
looked like an effigy. Then [Lieh Yii-k’ou] said to Hwén
Wu-jén, “This is shooting as though with intent; it is by
no means shooting spontaneously as though you did not know
you were shooting. I will ascend a high mountain with you,
Tien Tsze-fung. 259

treading on dangerous rocks, and standing on the brink of
abysses a thousand feet deep; then try. if you can shoot.” So
Wu-jén went up a high mountain, trod on dangerous rocks,
and stood on the brink of abysse a thousand feet deep, where
he had to proceed shrinkingly and with diffidence, his foot
within two thirds-of-the-path (or, within two inches) of the
edge. He then bowed to Yii-k’ou and beckoned him to
approach ; but Yii-k’ou had fallen prostrate on the ground,
the sweat pouring down to his feet. Then the Earl Hwén
Wu-jén said, “ Whether the perfect man looks upward to
the azure sky, or dives downward to the Yellow Spring,
restlessly wandering to the eight extremities of the universe,
his countenance does not change. Now you are terrified,
your eyes starting with apprehension; you are in a state of
the greatest inward trepidation.”

Kien Wu asked Sun Shu-ngao, saying, “ You ie been
three times in office, and yet you were not elated; you have
been three times dismissed, and yet you do not look sorrow-
ful. At first I had suspicions of you; but now I see that
you breathe gently through your nostrils.

Notut.—That is, he did not emit breath through his nostrils
snortingly, as though in indignation; he was still master of
himself. There is probably an allusion here to the Taoist
methods of imbibing and expelling the air—one of the phases
of their peculiar kung-fu. See above, page 187,

How do you manage thus to exercise (control) your heart?”

“In what do I surpass others?” replied Sun Shu-ngao.
‘‘ When honours come, they may not be rejected; when they
depart, they cannot be retained. I regard gain and loss as
things outside myself altogether, and therefore I do not-put
on a melancholy air; that is all about it. In what, then, do
I surpass others? Besides, it is not known whether the
honourableness resides in the official post or in myself. If
260 The Divine Classic of Nan-Hua.

it be part of the office, then it has nothing to do with me;
if it be in myself, then I need have nothing to do with the
office. Iam just now embarrassed and undecided on every
side; what leisure have I for understanding men’s standards
of nobleness and meanness?” :

Then Confucius, hearing of this, said, “As for the Divine
Men of antiquity, men of shrewdness were not able to in-
fluence them, men of excellence were not able to associate
with them, bad men were not able to enquire of them, and
neither Fuh Hi nor Huang Ti were able to be friends with
them. How great are life and death! Yet neither wrought
any cliange in them; much less, then, were they changed by
emoluments and rank. Such being the case, their spirits
passed over the Great Mountain without assistance, and
plunged into deep abysses without getting wet; though their
lot was cast in poverty, they did not become exhausted ;
completely filling Heaven and Earth, the more they imparted
to others the more they had left for themselves.’

Nore.—Refer 34. 48 fe) Section LXXXI,.

The King of Ts’u being seated with the Prince of Fan,
the courtiers who were present observed, ‘‘ Fan has been
annihilated three times.’ The Prince of Fan replied, ‘ Al-
though we have been thrice annihilated, we cannot be said
to have lost what we still preserve—g. d., the essence of our
nationality—the spirit of our corporate existerice.

Nore,—The Commentary says the Sz, which I understand
as above.

Now we have been annihilated and yet have not lost our
inherent nationality, it cannot be said to be the inherent
nationality of Ts’u which that state has succeeded in pre-
serving. Wherefore it may be seen from this that Fan has
virtually never been annihilated, while the preservation at-
tained by Ts’u amounts to nothing.”
Wisdom’s Trip to the North. 261

CHAPTER XXII.

 

Wispom’s Trip to tae Norra.

Wisdom, roaming northwards to the Sombre Waters,
ascended a hill, the steepness of which was not apparent,

NotTse.—That is, a hill which shelved backwards; the con-
tinued slope of which deceived the eye. The text reads,

XS & RR a Fr Dr, Williams translates it, ‘Let us
go up this steep hill!”

where he met Speechless Inaction. Wisdom addressed him,
saying, “ How can one, by reflection and meditation, find out
the dwelling-place of Nature? By having regard to Nature
in the transaction of affairs one may maintain it in peace ;
but whence is Nature to be obtained in the first instance? ”—
This he asked three times; but Speechless Inaction made no
reply. It was not that he purposely refrained from answer-
ing, but that he did not know how to. So Wisdom asked
no more, but went back to the Clear Waters of the south
and ascended a hill called the Dispersion of Doubts, where
he saw Headstrong Wilful. Then he put the same question
to him; and Headstrong Wilful said, ““Ah—I know; I will
tell you directly.” [Then, after a pause]—“ What I was
about to say has entirely gone out of my head.” So Wisdom
asked him no more, but turned away and went to the Palace
of God, where he met the Emperor Huang Ti, to whom he
262 The Dicine Classic of Nan-Hua.

addressed the same question. Huang Ti replied, “ Nature
may be known without either reflection or meditation; Nature
may be maintamed without a knowledge of its dwelling-place
or the performance of any work; Nature may be acquired
without finding out whence it comes or where it springs.”
Then Wisdom asked Huang Ti, saying, “ You and I know
this; but the other two knew it not. Are we, or are they,
in the right ?”

Huang Ti replied, “Speechless Inaction is certainly in the
right, and Headstrong Wilfal is not far from it. But you
and I are a long way off. Those who know, don’t speak;
and those who speak don’t know. It was for this reason
that the Holy Men followed the doctrine of silence. Nature
cannot be obtained by beckoning to it, nor can Virtue be
reached. Benevolence may be practised, but Rectitude
should be discarded; Ceremonies are mutual hypocrisy.
Wherefore it may be said that Nature being lost, Virtue
came into vogue; Virtue being lost, Benevolence came into
vogue; Benevolence bemg lost, Rectitude came into vogue;
and Rectitude being lost, Ceremonies came ito vogue.
Ceremonies are the flowers of Truth; they are the head and
front of disorder.

Nore.—Bad as ceremonies are. they yet spring indirectly
from 3g, of which they are thus the meretricious and showy
development, Comp. 34 # %©, Section XXXVUL

Wherefore it may be said that those who practise conformity
with nature, daily discard its flowers,—discarding them till
there are no more to discard—till they reach the state of
Absolute Inaction; and where there is Absolute Inaction,
there is nothing that can not be done.

Nor. BW RAAB comp. ii SH,

Section is
Wisdom’s Trip to the North. 263

Now, Ceremonies have become purely external; to cause
them to revert to their origin—would not this be a difficult
matter? If it be said that it would be easy, it is only a great
man who could do it. Life is the attendant of Death;
Death is the commencement of Life; who knows when the
concatenation began? The birth of man results from the
conflux of breath. The conflux of breath is Life; its
dispersion, Death. If, then, Life and Death are both thus
attendant on each other,

Nots,—“ Are both but one breath. Comm,

what sorrow can I experience ? Wherefore, all things are
One. Life is delighted in because it is beautiful and won-
drous; death is regarded with horror because it is loathsome
and foul. _ The foul is reconverted into the beautiful; the
beautiful turns again into the foul. Wherefore it may be
said that throughout the entire world there is but one
breath—(or, vital principle); and for this reason the Holy
Men regarded the One Thing with veneration.” .

Note.—And that was, Nature,

Then Wisdom said to Huang Ti, “When I asked Speech-
less Inaction, he did not answer me; not that he purposely
omitted to reply, but that he did not know how to. When
I asked Headstrong Wilful, he was just about to tell me,
and then he didn’t; not that he purposely declined, but just
as he was going to, he forgot what he was about to say.
Now I have asked you, and you understand it; why then
do you say you are not near [its comprehension ] ?

Huang Ti replied, “Speechless Inaction is certainly in the
right, in that he did not know it; Headstrong Wilful is not
far from it, in that he had forgotten it; but you and I area
long way off, for the very reason that we know it.”——When
264 The Divine Classic of Nan-Hua.

Headstrong Wilful heard this, he considered that Huang Ti
understood the art of speech.
Notr.—The idea of the above is simply that the mystery
of nature is unspeakable, and that those who say least about
it, and think they know the least, in reality know the most,
Its origin and workings are ever bidden from those who pro-

fess to understand it, “Thou canst not tell whence it cometh
or whither it goeth,”

Heaven and Earth are full of excellence, yet they speak
not of it; the Four Seasons have each their distinctive
characteristics (methods), yet they do not consult [in order
to decide upon their course]; all things have a completed
nature, yet they say nothing. The Holy Men study the
excellence of Heaven and Earth, and penetrate into the nature
of all things; wherefore perfect men are entirely inactive,
and men of great holiness do nothing. They are called holy
because they contemplate [the methods of] Heaven and
Earth. Now the divine intelligence of Heaven and Earth
is of consummate skilfulness in giving to all things their
various forms of existence;

Nortzr.—H ea 3 the revolutions out of which life is developed,

some are dead, some living; some are square, some round;
but the origin of them all is unknown. Ever on and on, all
things preserve [this origin] from the earliest times. Vast
as are the six cardinal points, they cannot withdraw from
the interior [of Heaven and Earth—they are perforce included
in it]; minute as is an autumn hair, it owes the completion
of its form to Heaven and Earth; there is nothing under
Heaven that does not alternately sink and float; to the very
end of life there is nothing old.

Note.—Every change is daily new. Comm.

The revolving progressions of the Yin and Yang and of the
Wisdom’s Trip to the North. 265

Four Seasons have their regular sequence. Now, confusedly
as it were lost; and now, alive again. Formless as are
[the Yin and Yang and the Four Seasons] in their full
exuberance of action, their subtle mystery must still be felt.
All things are nourished by them, though they know it not.
This thing, that they are ignorant of, is the root and origin
of all. It is only by the contemplation of Heaven [that the
comprehension of these mysteries can be attained].

Lieh K’uéh asked P’i Yi about Nature. P’i Yi said, “If
you hold your body erect, and fix your gaze on one thing
only, the harmony of Heaven will reach you; mount guard
over your wisdom and concentrate your capacities, and then
your spirit will return and remain in you; Virtue will embel-
lish you, and Nature will be to you a dwelling-place. Adopt
an appearance of stupidity, like a new born calf that does
not ask about what happened formerly—”

But before he had finished what he was saying, Lieh K’uéh
dozed off to sleep. P’i Yi was greatly pleased, and went
away, singing as he walked, ‘Body like dried bones and a
heart like exhausted ashes; most certainly what he knows is
true. He does not cling to obsolete things; obscure and
dark, he has no feelings—one cannot consult with him. What
sort of a man can he be?”

Shun asked Ch’én—one of his officers—saying, “Can one
obtain possession of the Principle of Nature?”—“ You do not
even posséss your own body,” was the reply; “how can you
obtain possession of this Principle?’”’ Shun said, “If it is
not I myself who possess my body, who does possess it?”—
‘It was Heaven and Earth that confided your body to you,”
replied the other. “You do not possess your life; it was
Heaven and Harth that made you a participator in the blend-
ing [of the Yin and Yang]. You do not possess the destiny
266 The Divine Classic of Nan-Hua.

of your life; it is Heaven and Earth who depute you to fulfil
it. You do not possess your sons and grandsons; it was
Heaven and Earth who ordained you to cast your skin.

NotTE.—Comparing the generation of parents and children
to the sloughing of an insect’s skin,

Wherefore in walking, one knows not whither one is bound;
in resting, one knows not what one maintains; in eating, one
perceives not the taste. Walking, resting, eating—these
come from the compulsive influence of the Yang principle in
Heaven and Earth. How then can you say you possess
anything ?”

Note,—This theory is said to have been enforced in rather
an amusing manner by the T’ai-p’ings. When a man on
whose goods they were laying violent hands pleaded that the
things were his, they justified their robbery on the ground
that nothing was anybody’s—all was the property of the
Heavenly Father !

Confucius said to Lao Tan, “To-day I am at leisure, and
venture to ask you about the Perfect Way,—Conformity
with Nature.” 2

Lao Tan replied, “‘ You must practise fasting and abstin-
ence, cleanse and reform your heart, wash your spirit in
snow-water, reject and drive out your wisdom. The True
Way is profound; to discuss it is difficult indeed. I will
begin by telling you of its more salient features. Luminosity
was produced from obscurity; those who participate in hu-
man relationships

Nore.—This expression might also be rendered “—who
can be classified.” The word is 8 °
were produced from formlessness; the human spirit is pro-
duced from the Creative Principle,—or, Course of Nature;
corporeal substance is produced from the germinal fluid, and
all things are produced from each other’s bodies. Wherefore
Wisdom’s Trip to the North. 267

those who have nine apertures are born from the womb;
those that have only eight are born from eggs. When they
are yet coming, there is no trace of them; when they depart
(die) it is unknown whither they go.

Note.—Literally, “there is no shore, no door, no place ”—as
far as we can tell,

On all sides spreads [Nature], vast and wonderful. Those
who roam through it are strengthened in their limbs, while
their thoughts become far-reaching and sincere, their ears
quick and their eyes clear. In exercising their intelligence
they never tire; in attending to affairs they follow no set

methods. If Heaven were [devoid of this Principle] it
~ would not be high; if Earth were without it, it would not
be broad; if the sun and moon were without it, they would
not revolve; if all things were without it, they would not
- flourish. Such is the Principle of Nature. Those who speak
of the vast extensiveness of Nature, do not necessarily
understand it [or, are not necessarily wise]; those who are
given to discussing it are not necessarily perspicacious.
The Holy Man severs himself from [all such talk]. If
there be increase, he is not conscious of the addition; if
there be diminution, he is not conscious of the diminishing;
it is thus that the Holy Man preserves [the Way of Heaven].
In its profundity it is like the sea; how grand and sublime
it is! When it reaches a termination, it turns again to the
beginning; it causes the revolution of all things, yet it is
never fatigued. The way of the Model Man is outside it.
That upon which all things together depend, and [therefore]
are never weary—that is the True Way. Suppose there is
a man who stands in the centre of the Primum Mobile, where
there is neither Yin nor Yang, and dwelling in-the midst of
Heaven and Earth: he is no more than just aman. After-
268 The Divine Classic of Nan-Hua.

wards he will revert to the condition in which he was before
all things were. From before his inception until he is seen
to be born, he is no more than a breath and a sigh; though
he may live to a great age, or die early, the difference is a
trifle; in either case his existence may be called momentary.
What matters it if Yao be good or Kieh be bad? Fruits.
of all kinds have their different species; although the orders
of men are difficult to classify, they are all pretty much
alike. The Holy Men, in encountering [the vicissitudes of
life] offer no opposition to them; having passed them by,
they do not dwell upon them. They respond [to require-
ments] by regulating themselves according to Virtue and
bringing themselves into harmony with Nature. It is thus
that Emperors flourish and Princes rise in power. The life
of man in the midst of Heaven and Earth is like a white colt
passing a fissure; on a sudden it has already shot past!
There is not one who does not swiftly make his appearance
in the world, nor is there one who does not in the course of
nature return to the silent void and die. Undergoing trans-
formation, he is born; undergoing transformation again, he
dies. Among all living things there is sorrow; among men
of all classes there is sadness, When the quiver is untied or
the arrow-sheath cast aside, the arrows will be thrown into
confusion; and just so is [the departure of men from the
world]. When the soul and the spirit are about to go, the
body follows; this is the Great Returning. It is from what
is formless that the form of man is produced; so that the
origin of his form was formlessness (incorporeality). This
is a matter of general knowledge; it is not what those of
exceptional abilities have to strive after,—it is what the
common people discuss among themselves. Those of high
attainments never argue; those who argue are not of high
Wisdom’s Trip to the North. 269

attainments. Those who are quick-sighted cannot seé [the
True Doctrine]; those who are apt in discussion are not
equal to the silent. The True Doctrine should not be heard;
hearing it is not so good as stopping the ears against it.
To do this may be called great Virtue.”

Tung Kuoh-tsze asked Chuang Tsze, saying, “ Where is
this Nature that you talk about? ’”—‘ There is no place
where it is not,” said Chuang Tsze. “Point out one place
where itis, and then I shall be able to know,” said Tung
Kuoh-tsze. “It isin the ant,” replied Chuang Tsze. “How
can it be in anything so insignificant?’ asked Tung Kuoh-
tsze. “It is in tares (or, panic-grass),” said Chuang Tsze.
“How can it be in anything which is even more insignificant?”
said Kuoh-tsze. “It is in a brick,” said Chuang Tsze.
“How can it be in anything which is more insignificant than
either?” said Tung Kudh-tsze. ‘It is in the bodily
evacuations,” said Chuang Tsze. Then Tung Kuoh-tsze
made no reply. Chuang Tsze said, “ What you, Sir, have
been asking, by no means reaches the rights of the matter.
When Chén Hu enquired of Kien-shih Lii-hi, every illus-
tration he made use of was Iower than the last. You must
not ask in what particular place Nature is to be found;
there is not a single thing that is devoid of it! Thus it is
with the most excellent Way: great things and small are
both alike, [in that they both possess it]. The three words’
Extension, Pervasion, and Diffusion, have all different names,
but the same meaning: what they indicate is one. Some-
times I go with certain others for a ramble to the Where-is-
it? Palace, where we all hold a discussion together for ever
and ever without end. And often with my friends, I study
(or practise) absolute inaction; placid and tranquil, indifferent
and leisurely, harmonising and restful, I make void my will.
270 The Divine Classic of Nan-Hua.

I ever wander whither I know not where I shall arrive.
Going and coming I know no stopping-place; already I have
gone backwards and forwards without being cognisant of any
termination. Hesitating and doubtful, I wander through
infinite wastes. Men of surpassing wisdom, on entering
[these wastes], are conscious of no limit to them. That
which governs things :

2
:

NoTE.—Namely, ja —Comm., The text runs, Wy bi #.
is commensurate with all things.

Notse,—There is no entity in the Universe which does not
participate in 5@7. Literally, “with regard to things, it (34)
has no limit.”
Things may have a limit, but it is they which are limited—
not the principle which governs them. ‘The limits of that
which is limitless are themselves without limit,
Nore.—The word BS, here translated “limit,” has often
the esoteric meaning, among Taoist writers, of form as dis-

tinet from substance. In the present instance, however, its
value is distinctly defined by the Commentators to be that of

People talk about its fulness and emptiness, decline and
gradual restoration. They say that Nature is now empty,
now full,—but it is not so; that it is subject to decline and
gradual restoration,—but it is not so; that it has an origin
and an end,—but it has neither; that it has periods of
accumulation and dispersion,—but it has neither the one nor
the other.”

NotTE.—The phase under which 3a is here represented, is
the Course or Laws of Nature, the inherent vitality which,
though invisible and unspeakable, pervades all things and is
the cause of all the phenomena in the physical world.

O Ho-kan, in company with Shin Nung, studied under
Lao-lung Ki. Shin Nung leant against a divan, and shutting
Wisdom’s Trip to the North. 271

the door went to sleep during the day. At noon O Ho-kan
opened the door, and entering said, “Lao-lung is dead.”
Shin Nung, leaning on the divan, grasped a staff to raise
himself with; then, letting it fall with a clang, said, smiling,
“ Heaven (z.e., Lao-lung) knew me to be rustic and untaught,
shallow and overbearing ; that is the reason he abandoned
me and died. The Master never explained any matters of
high import to me; and now he’s dead, is he?”

Then Yen Kan, who had come to mourn, hearing Shin
Nung say this, said, “‘ Those who embody the True Way
[Nature] in their own persons are clung to by the superior
men of the empire. Now Shin Nung, vis-d-vis the True
Way, is as the tip of an autumn hair; he has not obtained
one out of ten thousand parts of it. Still, he knows that
Lao-lung concealed all matters of high import from him;
how much more, then, should those who embody the True
Way [be similarly reticent]? If you look for it, it has no
form; if you listen for it, it has no sound. Those who are
in the habit of discussing it may be called uninformed and
darkened; wherefore the way that is discussed is not the
True Way.”

Notse.—The True Way is, in its very nature, undiscussible ;
so that whatever “way” people may discuss, it cannot, from
this cause, be the True Way.

About this time, Exalted Purity
Notze.—Possibly a euphemism for Heaven.
asked Infinity, saying, “Do you know the True Way
[Nature]? ”—“T do not,” replied Infinity. Then he asked
Absolute Inaction; and Absolute Inaction said, ‘I do.”—
“ And is there any means of reckoning the Way that you
know?” asked Exalted Purity. ‘There is,” replied Abso- .
lute Inaction. “And what is the reckoning of it ? asked
272 The Divine Classic of Nan-Hua.

Exalted Purity. “The Way that I know,” said Absolute
Inaction, “may be honourable, and it may be mean; it may
be confined and it may be diffused. This is what I know
about the reckoning that may be applied to it.’ Then
Exalted Purity repeated these words to No-Beginning, and
asked him, saying, “Seeing that it is thus, which is in the
right and which in the wrong: Infinity, who doesn’t know,
or Absolute Inaction, who does?” No-Beginning replied,
“ Those who don’t know are profound; those who do know
are shallow. Those who don’t know, are within the True
Way; those who do know are outside.” Then Exalted
Purity threw up his eyes and said with a sigh, “ Those, then,
who don’t know, do; and those who do know, don’t. (Yet)
who knows that those who don’t know do know?’—No-
Beginning replied, ‘The True Way cannot be heard; what.
may be heard is not the True Way. The True Way cannot
be seen; what may be seen is not the True Way. The True
Way cannot be spoken of; what can be spoken of is not the
True Way. The form of an object, which can be known, in:
the beginning was formless. The True Way has not necess-
arily a name.” No-Beginning further said, ‘Ifa man asks
about the True Way, and another answers him, neither knows
anything about it; wherefore those who ask about the True
Way are those who have never heard about it. The True
Way should not be enquired about; and if it is enquired
about no reply can be made. To ask about a thing which
should not be asked about—this is the method of Infinity.
To reply respecting that about which no reply can be made——.
this is the method of those who are not within the True Way..
When those who are not within the True Way treat cour-
teously those who would deeply investigate it, itis that they
do not look abroad over the universe and through all ages,
Wisdom’s Trip to the North. 273

Nore, —F H. Dr, Williams translates this as above.
Perhaps an equally allowable rendering would be “ the canopy
of heaven and the earth below.”

while within they do not know the great commencement of
all things. Wherefore, not being able to cross the Kw’én
Lwén Mountains, they cannot wander in the vast expanse of
Vacuity.”

Brilliant Effulgence asked Nonentity, saying, “ Master,
do you exist, or don’t you?” Then Brilliant Effulgence was
not able to ask (further), but narrowly looked for Nonentity’s
form, which was deep and void. He looked for a whole day,
but could not see it. He listened for it, but could not
hear it. He clutched at it but could not get it. “This is
excellent!’’ said Brilliant Effulgence; “who is able to
attain to such a pitch as this? I can non-exist; but I cannot
[reach a state of] non-existing non-existence, for reaching
a state of non-existence I should still exist. How can I
arrive at this state [of negative non-existence |?”

Nore.—The following translation of this passage has been
suggested to me by a friend:—"J’ I YB can A exist,

(generated by) Vacuum ; W but A BE I cannot be Sik
46 without beginning and without end o é. self-existent) WS 4

ae
even unto (i.e. thus) B becoming like #i& a AZ (you) Wu-yu
(ie, Mr, Vacuum),

An Inspector-general of cavalry went to see the man who
made the horse-bits. The man was eighty years of age, yet
he had not lost the minutest fraction [of ability; or, he
never overlooked the smallest trifle in his work]. ‘The
Inspector-general said, ‘‘Have you any special method, in
that you have thus attained to the years of Tsze Ya?”—
The man replied, “ Your servant sticks to his business.

When your servant was twenty, he was already able to make
horse-bits. I never cast an eye on other things; if a thing
274 The Divine Classic of Nan-Hua.

wasn’t a horse-bit, I never examined it. That which I
exercised (my talents) laid that which I did not exercise
(my mind) under contribution, so that I constantly brought
it into use; much more, then, is there nothing for which I
do not find some employment.”

Jan Kiu asked Confucius, saying, “ Is it possible to know
what there was before Heaven and Earth existed ?"—“ It
is,” replied Confucius; “ancient times were the same as the
present.” Then Jan Kiu asked no more, but went away.
The next day he came to see him again, and said, ‘Yesterday
I asked you whether it was possible to know what there was
before the existence of Heaven and Earth; and you, Sir,
replied that it was—that ancient times were the same as the
present. Now yesterday this was quite clear to me; but
to-day it is obscure. May I ask how this is ?”

“The reason that it was clear to you yesterday,” said
Confucius, “was that your mind grasped it intuitively; the
reason that it is obscure to you to-day is that you don’t trust
to the intuitions of your mind, but try to think it out. There
is no such thing as ancient and modern, beginning and end.

Norz.—Avvapits is the revolution of One spirit, or
breath,”—Comm,

If you have no descendants, can you say that you have?”

Then, as Jan Kin did not retire, Confucius said, “I have
finished; I have no further reply to make. Life cannot be
employed to give life to the dead; death cannot be employed
to kill those who are alive. Life and Death are matters that
must be awaited. Everything that exists is but one whole.
What Heaven and Earth first produced was Matter. Those
who obstruct the course of matter—or things—are not in
accord with Nature,
Wisdom’s Trip to the North. 275

Notst.—This sentence runs as follows in the original :—

Hy Li) 8 JE Li] > each Ly] having a different signification,

The sense of a is affixed to the last by the Commentators,
This matter being produced, nothing appeared afterwards that
had been prior to it; from it, other things successively take
their rise, and from these again others, and so on without
end. The love of the Holy Man to others is, to the very
last, also infinite, in that he appropriates, or acts according
to, the course of Nature defined above.”

Yen-yuen asked Confucius, saying, ‘‘I have often heard
you say, Master, that we must not follow after [unrighteous
objects] nor go half-way to meet [favourable events]. I
venture to ask, then, in what direction the heart may roam?”

Confucius replied, ‘‘ The men of olden times changed out-
wardly ; but inwardly they did not change. The men of the
present day change inwardly, but outwardly they do not
change.

Nors.—Sh uta implies a change or modification of action

to suit the times ; involving no change of principle.

Those who change according to external circumstances do not
actually change at all; what, then, is changing and non-
changing ? And what difference is there between external
and internal? Change and no change are both manifestations
of the same aura.

NotTse.—The last sentence is translated from the Commen-

tary. The text reads wh Sa Zz x 4 —which I am unable
to present in any intelligible English from,

Hi-wei Shih had a park; Huang Ti a pleasaunce; Shun a
palace; T’ang and Wu only mansions. Those who ranked
as superior men, like the Confucianists and Mihists, plagued
each other—or, were at daggers drawn—about questions of
right and wrong; how much more, therefore, do men of the
276 The Divine Classic of Nan-Hua.

present day do likewise! The Holy Men, in dealing with
others, harm them not; and men will not harm those who
do not harm them.
NotE,—The character here translated “ others” and “men”
is, again, the everlasting Li] .

Only those who are thus free from harm are able to follow
and to meet [events] with others. Mountain-forests and
marshy wastes alike cause me joy and pleasure; but the
pleasure has not been exhausted when sadness ensues. When
pleasure and sadness come, I cannot resist them; when they
depart, I cannot detain them. How melancholy is it that
the world should be no more than a lodging-house to its
inhabitants! They only know when they encounter an event;
they know not when the thing may go from them. They
recognise ability to be ability, but do not know that inability
may be ability likewise. Ignorance and inability are what
men are not able to avoid; so, for a man to use every exer-
tion to avoid that which others cannot—is this not pitiable?
The most excellent words are those which are not spoken;
the most excellent deeds are those which are not performed.
Those whose knowledge is equal to that of the wise, are
shallow.”
Kéng-sang Ts’u. 277

CHAPTER XXIII.

 

Kéne-sane Ts’v.

Among the junior disciples of Lao Tan was one named
Kéng-sang Ts’u, who alone had mastered the philosopher’s
doctrine. He lived to the north of the Wei Lei Mountains.
Those of his servants who were honest and shrewd, he sent

_away; those of his concubines who were pure and benevolent
he kept at a distance; but boorish and stupid people stayed
with him, and those who were oppressed with sorrow served
him. After he had lived there for three years, there was an
abundant harvest in Wei Lei; so that the inhabitants said
among themselves, “ When this Mr. Kéng-sang first came
here we were alarmed, and regarded him as something
strange; but now, ever since his arrival, we have had cause
for joy, and every year there has been greater prosperity.
He is not far from being a Holy Man; how is it you have
not paid him divine honours, as to the tutelary gods of the
land?”—But when Kéng-sang heard that they where going
to make him King, he looked southwards [to the abode of
Lao Tsze] and was displeased. His disciples wondered at
this; so Kéng-sang said, “ My disciples, why do you think
it strange? The influences of spring burst forth, and all
vegetation is produced; when autumn comes round, the
278 The Divine Classic of Nan-Hua.

precious things of the earth are brought to perfection. Is
there no plan in spring-time and autumn, seeing that it is
thus? This [abundance] results from the revolutions of
Nature. I have heard that the Perfect Man dwells immove-
able, and shut into his own abode, while the people are mad
and boisterous, not knowing whither to go. Now with
regard to these small folk of Wei Lei, who are secretly
desirous of paying me sacrificial honours as one of the sages,
I am nothing but a very weak vessel ;

Nors.—Literally, a spoon ; something small and shallow,
capable of containing very little,

wherefore I am not able to exemplify the teachings of Lao
Tan.”

“Not so,” replied his disciples. ‘ Now big fishes cannot
turn themselves round in ordinary ditches, while eels can
twist themselves about at pleasure. Great beasts cannot
hide themselves away among little hillocks six or seven feet
high, while a fox’s whelp regards such hillocks as most
felicitous. Moreover, where honour is paid to the virtuous,
and gifts presented to the able, precedence is accorded to
those from whose goodness benefit results. From ancient
times it was thus with Yao and Shun; much more is it now
the case among the people of Wei Lei. Pray, Master
attend to what we say!”

“Come nearer, my disciples,”

said Kéng-sang. “If a
beast that is big enough to hold a carriage in its mouth leaves
the mountains by itself, it will not escape the tribulation of
falling into the net. If a fish, large enough to swallow a
boat, passes bounds and leaves the water, it will suffer dis-
comfort from the little ants. Therefore no height can be too
great for the safety of birds and beasts, nor any depth too
deep for the safety of fishes. Now men who would preserve
Kéng-sang Ts’u. 279

their bodies and lives complete, keep themselves in deep
seclusion; no retirement is too profound for them. And then
as to the two sages Yao and Shun; why should they be so
highly commended? They went to such a length in nice
distinctions that they encouraged an irrational piercing of
holes through wall-fences, and the planting of weeds and
wormwood., Their system leads to the ruffling of the hair in
order to comb it, and the counting of rice-grains in order to
cook them. If we examine it closely, is this teaching suffi-
cient to succour mankind? When the virtuous are pro-
moted, the people will wrangle among themselves; when
shrewd men are endowed with responsibility, the people will
filch each other’s reputation. All these things are insuffi-
cient to give the people prosperity. When the people strive
for gain, they are indefatigable; there are sons who murder
their fathers, and subjects who murder their sovereigns; men
play the robber in broad daylight, and break through walls
at noon. JI tell you, the root of universal disorder sprang
from the times of Yao and Shun; its consequences abide a
thousand ages afterwards, and there always will be men who
impose upon and befool each other.

Then Nan-jung Ts’u, sitting bolt upright, said seriously,
“ As for me, I am already of great age; of what art can I
avail myself to attain to this?”

Nors,—That is, to the character and honours of a Perfect
Man,

Kéng-sang replied, “‘ Preserve your body complete; guard
well your life ; abjure all anxious thoughts and schemes. If
you do this for three years you will then succeed in attaining
to it.”

“ Eyes have all the same form,” said Nan-jung Ts’u; “TI
do not know one that is different from the others. Yet blind
280 The Divine Classic of Nan-Hua.

men naturally cannot see. Ears have all the same form; I
do not know one that is different from the others. Yet deaf
men naturally cannot hear. Hearts have all the same form;
IT do not know one that is different from the others. Yet
madmen naturally cannot attain to reason. Bodies have all
the same form; this also can clearly be perceived. It is on
account of outward desires that the differences arise. Long-
ing and desiring, the wished-for objects cannot be obtained.
Now you say to me, Preserve your body complete, guard well
your life, abjure your anaious thoughts and schemes. Iam
constrained to listen to your teaching; my ears are open to
it.”

“ Your words can go no further,” said Kéng-sang. Then
he continued, “The young gadfly cannot be transformed into
the caterpillar; little chickens cannot hatch the eggs of
geese; large fowls can. The virtue of both these fowls is by
no means different; their ability or inability to hatch the
eggs results from their power being great in one instance and
small in the other. To-day my power is small; I cannot
transform (¢.e., instruct or improve) you. Why don’t you
go south and see Lao Tsze?” ©

So Nan-jung Ts’u got provisions ready, and in seven days
and seven nights arrived at Lao Tsze’s residence. ‘“ Have
you come from the abode of Kéng-sang Ts’u?” asked Lao
Tsze. ‘I have,” replied Nan-jung. ‘And why have you
brought all these men with you?” said Lao Tsze.

Notse.—A far-fetched reference to the number of sorrows
with which Nan-jung was burdened—enough for several men,

Nan-jung, trembling, turned his head to look behind him; so
Lao Tsze said, ‘Don’t you understand what I say?”—Nan-
jung bowed his head in shame; then, looking upward, he
sighed, saying, “ At present I have forgotten my reply, for
Kéng-sang Ts’u. 281

I have lost what I was going to ask. “What do you mean
by that?” demanded Lao Tsze. “If I do not understand,”
replied Nan-jung, “men will say that I am stupid; if I do
understand, sorrow will return to me. If I am not benevolent,
I shall injure others; if I am benevolent, sorrow will return
tome. If I am not upright, I damage others; if I am up-
right, sorrow will return to me. How can I escape from
these dilemmas? In these three things is found the cause
of my sorrow; and I have come upon the suggestion of
Kéng-sang Ts’u to enquire of you.”

Lao Tsze replied, “ At first, when I saw you face to face,
I knew what you had in hand. Now that I hear what you
tell me I believe it all the more. You are slow of compre-
hension; you have lost your parents.

Nott,—That is, his fundamental (principles).—Comm.

This is like trying to cross the seas riding on a stick; fugi-
tive that you are! Irresolute and undecided! Longing to
recover your passions, you have now no entrance for them ;
how pitiable! how melancholy !”

Then Nan-jung Ts’u entgred his house, and sought to
obtain what Lao Tsze loved and to abjure what Lao Tsze
hated.

Nors,—Abstraction and Desire, respectively,

me

But in seven days he was despondent; so he returned and
had another interview with Lao Tsze, Lao Tsze said, “You
must purify your spirit; then who will be able to cause
you distress? Yet your heart, also, is full of evil; [so that
you cannot be exempt from sorrow]. If the outward organs
be full of perception, it is impossible to restrain the desires ;
the interior must be fast closed against temptations from
without, When a man is inwardly filled with desires, they
282 The Divine Classic of Nan-Hua.

cannot be kept under restraint; outer things must be exclud-
ed. If temptations from without and desires from within
become entwined together, even men of wisdom and virtue
are unable to maintain their purity; how much less, then,
can those who are only learners?”

“ A villager being sick,” rejoined Nan-jung, “a neighbour
went to see him. The sick man was able to describe his
malady; yet those who were able to understand his malady
were not sick themselves. I have now heard the True Way;
and I can only compare it to taking medicine which makes
the sick man worse. I should like to hear about the pro-
longation of life, and that will suffice.”

“Jn the method for the prolongation of life,” said Lao
Tsze, “lies the power of preserving unity [of heart] and
holding it against loss; of discriminating between the auspi-
cious and the unlucky without recourse to divination; of
attaining to that in which the mind rests satisfied; of arriving
at desistance (or repose); of exonerating others, and looking
for the fault in oneself; of getting free from lust; of being
simple and undesigning; of becoming like a little child, A
child cries all day without gettiig hoarse; for its constitution
is allin harmony. All day it doubles its fist without the
hand becoming cramped; for its natural powers are unim-
paired. It observes all day without the eye becoming dulled;
for it looks straight forward—not peering from side to side.
It walks it knows not whither; it sits still it knows not why;
it goes willingly where others tell it, following their ideas;
and this is the true method for effecting the prolongation of
life.”

“ And is that the virtue of the Perfect Man?” enquired
Nan-jung Ts’u.

“No,” said Lao Tsze. “What I have said is only to
Kéng-sang Ts’u. 283

melt your ice and thaw your frost—z.¢., to remove your mis-
apprehensions, or reduce them to the fluidity of water. As
regards the Perfect Man,-—like every one else, he eats the
produce of the Earth, and like every one else experiences
the joys of his heaven-implanted nature. He does not suffer
himself to be under the mastery of men, or things, or gain,
or injury; he does not affect singularity ; he does not assume
excessive cleverness wis-d-vis the stupidity of others; he does
not plan affairs with. men before hand; he goes spontaneously
and comes without design.
Nore.—Dr, Williams in his Dictionary translates this last

phrase, “He suddenly went away ; he came in his simplicity.”

The idea in the text is clearly that the goings and comings

of the perfect man are without special forethought or ruse.
This is the true method for the prolongation of life.”

“And is that the extreme limit of it?” enquired Nan-
jung Ts’u.

“No!” replied Lao Tsze. ‘I have unreservedly told you,
have I not, that by this method you may become as a little
child? Well! The child acts without knowing why, and
walks he knows not whither; its body is like the branch of a
dead tree, and its heart as lifeless dust. Being thus, neither
evil nor prosperity can reach it; and when it knows neither
evil and prosperity, how can it be affected by the calamities
incident to humanity ?”

Those whose hearts are immoveably fixed give forth a
heavenly radiance. Yet when others see these who thus
shine with heavenly radiance, they recognise them but as
men; [the radiance being internal]. Men who cultivate the
heart do so until it becomes a permanent habit; those whose
practice is thus permanent are rejected by others, but Heaven
strengthens and assists them, Those whom men reject may
284 The Divine Classic of Nan-Hua.

be called the people of Heaven; and those whom Heaven
assists may be called the children of Heaven.

Norzn.—JA Bf & #, in KE; K BB,

ig z K f. Compare the “ Note” upon K F; above;
Chapter IV, p.p. 40 and 41, One Commentator, however,
renders it differently :—‘ Men all resort to those whose
practice is thus permanent and whom Heaven assists. The
natural dwelling-place of men is among the people of Hea-
ven—or, those who are under the protection of Providence ;
and he among them whom Heaven specially assists is the
monarch.” The divergence turns principally upon the diffe-

rent meanings of the word &, which is inter-changeable
with RR. Another Commentator says, “Those who put away

human desires JK rs are called the people of Heaven ;” so
we have, at any rate, a liberal choice of renderings.

Those who study, study that which they can never learn.
Those who act, do that which they can never practise.
Those who. know that they can know nothing, have arrived
at the extreme of knowledge. If there are those who are
not thus, retributive Heaven will destroy them. If men
have intuitive acquirements—to wit, knowledge, ability, and
power of talk—they will cause them to assume shape; con-
cealing their feelings, they will unawares give birth to other
feelings; and afterwards, their hearts being full of truth, the
truth will develop itself outwardly. Though such be the case,
innumerable troubles may yet come upon them; but that
will be the ordinance of Heaven—not the work of man. Cala-
mities are inadequate to impair virtue that is complete, or to
work havoc in the Spiritual Tower, (the heart). There is a
Lord of the Spiritual Tower, who controls it; and those
who know not who this Controller is are unable to control it
themselves. If it cannot be seen that it is from inner guile-
lessness that actions spring, on each occasion the action will
be unjust. When outward matters enter the heart so that
they cannot be cast out, the lapse is ‘graver still, If an un-
Kéng-sang Ts’u. 285

righteous action be performed publicly, it is visited with
punishment by men; if it be performed in private, it is visited
with punishment by spirits. Those who clearly understand
about men and spirits are able afterwards to act on their own
responsibility alone.

Those who have inward evidence [of knowledge, ability,
etc.,] perform actions for which there is no [sufficiently
great] name. Those whose evidence is outward, set their
minds upon extensively acquiring [knowledge, etc., as above].
Those for whose actions there is no name, though they be
not outwardly remarkable, yet shine with lustre; while those
who set their hearts upon extensive acquirements are no
more than traders, whom men see standing on tiptoe as if
they overtopped all others.

The principles of things enter into the hearts of all those
who diligently enquire into them. Those who pay little
attention to these things are unable to receive them them-
selves; how much less, then, can they receive—q.d., tolerate
or nourish—others? Those who cannot nourish others are
devoid of affection; and to those who are devoid of affection,
men are as though they were not. The purpose held in view
by soldiers is to mangle others; the two-edged Excalibur
(celebrated in the Zieh Kuoh) is inferior to them [in ferocity].
Yet even the relentless cruelty of men is not equal to that
of the Yin and Yang, which nothing in the whole Universe
can elude. Yet it is not the Yin and Yang which work
ruin; it is their own hearts.

Nots.—This may be explained as follows, It is not the
impersonal principles of nature that injure men: it is the
corresponding influences in men’s hearts—to wit, the hot and
activa passions that prompt them to violence, which may be
compared to the Yang, counteracted by the cold and passive

feelings that afterwards supervene, which may be compared
to the Yin.
286 The Divine Classic of Nan-Hua.

In discussing Nature it is necessary to understand its
division. Yet, where it is complete, there also it is defaced.
I dislike those who divide Nature into inner and outer, because,
while dividing it, they employ many methods to obtain it in
its completeness. I dislike those who thus employ many
methods to obtain it complete, because their hearts are too
full of schemes. Therefore their hearts fly abroad, and do
not return; we see their souls depart, and attain—to what?
To death! ‘The soul is extinguished, and nothing but the
corse remains; the man differs in nothing from a ‘ghost.
Having a form, he is as though he had none; and then he is
at vest. There is no place from which Nature issues, nor
any aperture through which it enters; it is a reality, yet has
no special abode; it is eternal, and has neither beginning
hor end.

Nors.—Here occur nine characters of which the Commen-

tary says “these are redundant ”—being a mere repetition of
what has just been said, ;

Being a reality yet having no special abode, implies that it
pervades all space; being eternal without either beginning
or end, implies that it is ever changeless. If there be birth,
there must needs be death; if there be emanation, there must
needs be return. Whether the principle of nature issues or
re-enters, no form is visible; and this is called the Door of
Heaven. And what is this Door of Heaven? It is Nothing-
ness! All things emerge from Nothingness. That which
exists cannot have sprung from previous existence; it must
have sprung from Nothing. Nothing is one with non-exist-
ence; and in this [doctrine] the heart of the Holy Man lies hid.

There were men of old whose knowledge reached the very
highest point. And what is this highest point?—There were
those who regarded the beginning as having been devoid of
Kéng-sang Ts’u. 287

matter; and this is the highest point—the go-no-further—
of knowledge. Nothing can be added to this, There were
others, who opined that matter did exist, but who regarded
birth as loss, and death as a return [to annihilation].
Wherefore there was no difference between birth and death,
There were yet others who said, “ In the beginning there was
nothing, but afterwards there was birth; after birth, in a
short time, there was death; ” regarding Nothingness as the
head, birth as the body, and death as the posteriors. -“ He
who knows,” said they, “that existence and non-existence,
birth and death, are all bound together in one, he shall be
our friend.” Now although these three classes of men all
differed, [they yet all agreed in their views of annihilation].
Supposing that, among statesmen, Chao and King are dis-
tinguished by the respect shown to them, while Kia is
distinguished by receiving an official appointment; their title
to distinction is not the same [although there may be no
difference in their respective ranks ].

Norr.—The phrases here enclosed in brackets are added
by the Commentary.

The birth of man is as the soot of a cooking-pot. In
discussing the true method of distinguishing between life
and death, existence and non-existence, we find that they
alternate one with another and all revert to the same origin.
Yet these words are not of definite (or invariable) accepta-
tion; though the doctrine is not easily understood. At the
annual sacrifices, a distinction may be made between the.
paunch and the jowl of the animal at one time, and not at
another. In looking at a house one explores everything,
from the ancestral halls to the bedrooms. So with regard
to this: nothing is of invariable acceptation, as may be seen
from what follows. Taking birth as‘the fundamental, and
288 The Divine Classic of Nan-Hua.

knowledge as the instructor, right and wrong become dif-
ferentiated and there will certainly be right and wrong
actions; then, one will become oneself the arbiter [of right
and wrong]. If men of their own accord maintain integrity,
they will incur death as indemnity for its loss—or, rather
than lose it. Such men as these regard the employment of
such means as wisdom, and their non-employment as stu-
pidity; they regard perspicacity as a distinction and obtuseness
as a disgrace. This irregularity of mind is the characteristic
of men of the present day. They are like the cicada and the
pigeon; they differ in nothing from those around them.

When, in walking along a crowded thoroughfare, one man
treads on another’s feet, he just excuses himself on the score
of hurry; if it is the case of a brother, he must needs stop
and assuage his hurt; but should a parent tread upon his
child, it is not necessary that he should assuage him.
Wherefore it may be said that the best sort of ceremony is
for a man to make no difference between himself and others;
that the highest integrity is to treat all men alike; that the
highest wisdom is to lay no plans beforehand; that the
highest benevolence is to have no special loves; and that
the highest sincerity is to discard the use of gold [¢.d., as
bargain-money or security ].

Put away all restlessness of will; dispel all errors of the
heart; discard all impediments to virtue; pierce through all
obstructions to Nature! Riches and honour, distinctions
and dignity, celebrity and profit—these six things all unsettle
the will. Personal appearance and deportment, lust and
reason, passions and thoughts—these six things constitute
errors of the heart. Hatred and yearning, joy and anger,
sorrow and delight—these six things are all impediments to
virtue. Leaving and accepting office, exacting from and
Kéng-sang Ts’u. 289

conferring upon others, knowledge and ability —these six

things are all obstructions to Nature. If the heart be not

disturbed by any of these things, then is it perfectly upright;

if it be upright, it will be calm; if calm, then pellucid; if

pellucid, then empty; if empty, then entirely inactive, in

which case there will be nothing which cannot be done.
Nature is the controller of Virtue.

Norn.—38 # Ss z ek ts. The Commentary says,

“ Tao is inactive; there is no inaction in Virtue; that which

is inactive and’ yet acts, is the §R of Virtue.” So that Vir-
tue isthe medium through which the inactive principle of

Nature acts. f& should, I think, be here understood in the

sense of Svvajic.
Production is the glory of virtue (or energy). The natural
quality of things is the form assumed by what is produced.
The setting in motion of the natural faculties is called action.
The counterfeit of action (hypocrisy?) may be called loss [of
the natural disposition]. When knowing men associate
together, they devise plans; but they do not know that what
they know is no more than what may be seen out of the
corner of the eye—infinitesimally little. Acting without
being able to help it is called virtue; acting when there is
no one but oneself to act is called government. These things
are different in name; really, they are in accord.

Yi, Prince of Kiung, was very skilful at archery; but he
was unable to reject the praise of men. The Holy Man is
skilled at governing in accordance with the Law of Heaven;
but he cannot avoid receiving the praise of men.

Nors.—The text runs literally, “The Holy Man is skilful
towards Heaven, but stupid towards men,” The amplification
is afforded by the Commentary.

He whois able to govern in accordance with Heaven, restrains
himself before others—does not court their praise. Only
290 The Divine Classic of Nan-Hua.

the complete man is able to do this. Only an insect can
do as an insect does; only an insect is able to follow its
Heaven-implanted nature. The complete man hates the
reputation of being able to rule in accordance with Heaven,
because he receives it at the hands of men;
Nore.—Here the text, as it stands, is inexplicable. FS A
eK BAZ ER

how much more, then, if he aceords that reputation to
himself !

A bird passed before the eyes of Yi; Yi resolved to catch
it, and thereupon exercised his power—i.e., shot it. Now
if the world be regarded as a cage, birds would have no
escape. Wherefore, T’ang the Successful employed cooks to
ensnare Yi Yin;

NotTe,—This version does not at all agree with that in the

Bu EU, according to which it was Yi Yin who ingratiated
himself with T’ang by his skill in cookery—not T’ang who
tempted Yi Yin with savoury dishes to come and serve him,

The passage runs in the original 14 LA fat A GE fF F*-
Mo, Duke of Ts’in, employed the skins of five sheep to en-
snare [ransom?] Péh-li Hi. Thus, had it not been some-
thing that each one loved, that was employed, neither would
have been obtained.
Servants will tear up a portrait, not liking to be confronted
with its beauties and defects.

Nore.—The Commentators profess themselves quite unable
to explain this strange sentence.

Malefactors under sentence of death experience no fear of
falling, to whatever height they may climb; for they have
already forgotten both life and death—it is nothing to them
whether they are killed one way or another.

Those who continually repeat what they have said before,
experience no shame, in that they forget that others have
Kéng-sang Ts’u. 291

already heard them. Those who thus forget others may be
regarded for that reason as men full of their own unconscious
nature. Wherefore they are neither pleased if reverence be
paid to them, nor angry if lightly esteemed. Only those
who are one with the harmony of Heaven—simple as little
children—are capable of this. Though they may evince anger
they are not really angry; their anger proceeds from what
is no anger at all. Although they may put forth action, it
is really inaction; their action springs from the absence of
all action. Desiring quiescence, they tranquillize their pas-
sions; desiring to guard their spirits, they follow the prompt-
ings of their hearts; in acting, they aim at what is right—
for they are not able to do otherwise; and those who are
thus unable to help doing what is right are in harmony with
the Way of the Holy Man.
292 The Divine Classic of Nan-Hua.

CHAPTER XXIV.

 

Hst Wo-xvel.

Hsii Wu-kuei (a retired scholar), acting on the recom-
mendation of Nu Shang, (a minister of Wei), went to see
the King of Wei.

Nott.—This was Ki, celebrated in the Zieh Kuoh. He is
here spoken of as “Wu Hou,” the Warlike Mamguts, his
epitaph-designation.

The King, pitying his laborious life, said, ‘“‘ Master, greatly
fatigued as you are with your arduous exertions in the moun-

tain forests,

Nore.—Referring to the troubles inseparable from an exist-
ence in which he was dependent on his own hands for food.

you yet remember to come and visit Us!”—“It is your
Majesty,” replied Hsi, ‘‘who incurs the trouble from my
visit ; what trouble do I incur in visiting your Majesty? Your
Majesty is overflowing with licentiousness, and full of loves
and hates; your passions are therefore greatly injured. Even
if your Majesty discards your lechery and abjures your loves
and hates, your eyes and ears will suffer.

Nots.—That is, they will weary for the lustful sights and
pleasant sounds to which they have been so long accustomed.
Hsii Wu-kuet. 293

Wherefore it is I who bring trouble to you; in what does
Your Majesty cause trouble to me?”—At this the King
reared his head and made no reply. In a few moments
Hsii Wu-kuei said, “I will try and inform your Majesty
still further. I judge of a dog by its physiognomy. One of
the lowest breed will just eat its fill and then do no more.
Such is the characteristic of the fox. One of a medium
breed will, as it were, just stare at the sun; one of the high-
est breed will, as it were, lose all consciousness of—or forget—
itself. But judging of a dog in this way is not equal to
judging of a horse. I look, say, at a horse. One goes
straight forward, as though it were following a stretched
cord; one goes crookedly, as though following the turn of
a hook; one goes round four sides, as though following a
carpenter’s square; and one goes round in a circle, as though
following a pair of compasses. These horses have only a
restricted usefulness,—as suitable for a single state; they
cannot be used all over the world. The abilities of a horse
that can be used all over the world are complete. When he
gallops, it is as though he were flying; as if he had forgotten
himself entirely. Those that are thus, go far beyond the
restraints of the halter and sever all connection with the
world, not knowing whither they are bound.”

Notse.—The dogs and horses are here a very far-fetched
representation of the attributes of rulers. Some are of low
order, some of high; some men are stupid, others have great
ability. The moral is, that if those of great ability and
expansive minds do not properly employ their talents, they
will break through all restraints and expend their energies
upon what is useless or worse.

Then the King, much delighted, smiled; and Hsii Wu-
kuei went out. Whereupon Ni Shang asked him, saying,
‘What persuasions did you, Master, use towards my
sovereign? I have often used persuasions to him; at one
294 The Divine Classic of Nan-Hua.

time employing the Book of Odes, the Book of History,
the Canon of Rites, and the Essay on Music, and at another
the Golden Register and the Six Manuals of War. Thus
have I served him, and the merit of the books is great—it
cannot be reckoned up; but my sovereign has never smiled.
What, then, did the Master say to his Majesty to-day that
he appeared so pleased?”

Hsii replied, “I only said, J phystognomise a dog, I phy-
siognomise a horse.”

“Nothing but that?” asked Ni Shang. Hsti Wu-kuei
said, ‘‘ Have you never heard of the wanderer of Yueh, who,
having left his native state a few days only, was delighted
when he met with somebody he knew ?— When he had been
absent ten months, he was delighted when he met with any-
body belonging to the state; when he had been absent a
year, he was delighted if he met a man like anybody belong-
ing to the state. Was it not because he had been absent
such a long time that he thought of his follow-countrymen
so longingly? Those who hide themselves away in empty
valleys, closed in by reeds and rushes and surrounded by
pole-cats and weasels, whether running hither and thither or
quietly resting in the wilderness,—are glad when they hear
the sound of human footsteps; how much more, then, when
they hear their brothers and near relatives clearing their
throats at their side! Now, our sovereign has not, for a
long time past, heard the words of a Divine Man, as of one
clearing his throat by his side; [for there are no Divine Men
in Wei.”

When Hsii Wu-kuei visited the King again, the King
said, ‘You, Sir, who dwell in the mountain forests, eating
chestnuts and satisfying yourself with onions and chives,
have kept yourself aloof from Usa long time. Now that
Asti Wu-kuei. 295

you are old, are you desirous of enjoying the flavour of wine
and flesh? For I the King possess the blessing of national
tranquillity.”
Notx.—The protection of the gods. “My kingdom is at
peace ; are you willing to be my minister, and to live on the
fat of the land?”

“‘T am of obscure and humble birth,” replied Hsti; ‘how
could I venture to partake of your Majesty’s wine and flesh?
I came hither to assuage your troubles.”

“What!” said the King; “how can you assuage our
troubles?”

“Tcan assuage that which troubles your Majesty’s spirit
and. person,”’ replied Hsii.

“ What is it you say?” continued the King. Then Hsii
said, ‘The nourishment of men by Heaven and Earth is the
same towards all. Those in- high positions may not on that
account regard themselves as excelling others; those in a
low sphere of life need not consider that as a shortcoming.
Your Majesty alone is Lord of Ten-thousand Chariots, and
you oppress the people of a whole state [by heavy punish-
ments and taxation] in order to pamper your own ears, eyes,
nose, and mouth. Now your spirit does not acquiesce in
this, for the spirit of man loves fair dealing and abhors
selfishness [or injustice]. Selfishness is disease; and there-
fore I come to heal your Majesty of the disease you have
contracted.”

The King replied, “I have wanted to see you, Sir, for a
long time past ; I want to love my people, and by the exercise
of justice to put an end to war. Can this be done or no?”

“Tt cannot!” said Hsii Wu-kuei. “Loving the people
is the commencement of inflicting injury upon them; putting
a stop to war by the exercise of justice is the very thing from
296 The Divine Classic of Nan-Hua.

which springs the mobilisation of troops. If your Majesty
begins with this, you will not be able to execute your design.
Where there is a desire to perform some good or bad action,
there will be external symptoms of it. Although your
Majesty may practise benevolence and rectitude, it will be
little better than hypocrisy. If there be the appearance, it
will be but a false show. If there be achievement here, there
will be destruction there. If there be insurrections in the
state, there will be hostilities from without. Your Majesty
certainly has not numerous battalions in the battlements,
and not a single foot-soldier or horseman near the altars—
t.e., to guard the palace, the interior. Do not harbour sedi-
tious designs of aggrandisement ; do not employ intrigues,
or lay schemes, or appeal to arms, to conquer others. If
one kills the people of other countries and annexes their ter-
ritories, in order to pander to one’s own selfishness and one’s
own desires, it is impossible to know which of the contending
sides is in the right or where the victory ought to lie. Still,

“if your Majesty cannot relinquish [your intention], at least
reform and purify your heart, conform to the principles of
Heaven and Earth, and do not harass your subjects; then
the people will escape death. Why must your Majesty
[begin by] attempting to put an end to war?”

Huang Ti once started to visit Ta Wei, at the Ki-tsze
Mountains. Fang Ming was his charioteer, and he was
attended by Ch’ang Yu; Chang Joh and Hsi Péng were his
outriders, and Kw’én Hwén and Hua Ki followed his car-
riage. On arriving at a waste land called Hiang Ch’éng,
the seven sages were perplexed, there being nobody of whom
to ask the road; when, just then, they met a boy tending a
horse, of whom they enquired, saying, ‘Do you know the
Kii-tsze Mountains ?”—“ I do,” replied the lad. ‘“ And do
Asti Wu-kuei. 297

you know where Ta Wei lives?” they asked. “Certainly,”
he answered. ‘Strange!’ said the Emperor; “ the little
lad not only knows the Kii-tsze Mountains, he knows the
dwelling-place of Ta Wei as well. May I ask, my boy, how
you would govern the empire?” The little lad replied, “I
would govern the, empire just as I am tending this horse.
How should I do it otherwise? When I was small and
roamed within the world, I gradually contracted a dimness
of sight; and my elders advised me, saying, You ought to ride
upon the Sun as on achariot, and roam about the desert of
Hiang Ch'éng. At present the disease in my eyes is rather
better, and I am already able to roam beyond the world alto-
gether. The government of the Empire is similar to this—
that is all; what other plan should I have?”

Notr.—The disease in his eyes was brought about by the
obscuring influences of the ‘dusty world ;” when he retired
to an uninhabited place it got better, and would be perfectly
well as soon as he was free from the world of outward
sense altogether,

The Emperor said, ‘“ The government of the world is most
certainly not your business, my child; nevertheless, I venture
to question you upon the subject.” The youth begged to be
excused; but the Emperor asked him again. Then he said,
“In what does the government of the empire differ from the
tending of a horse? Only in this—that the injury done to
horses should be dispensed with; that is all.”

Then the Emperor bowed twice, and prostrated himself;
and addressing the boy as “‘ Heavenly Teacher,” retired.

If men of shrewdness are without determination to change
[according to circumstances], they have no joy. If men of
arguments are without sequence in their conversations, they
have no joy. If those who are clever at examining into
affairs have no opportunities for bringing disgrace on others,
298 The Divine Classic of Nan-Hua.

they have no joy. All these are hampered by external con-
ditions, Those who are apt at stirring up [the hearts of ]
others, aim at imperial power. Those who are skilled at
gaining the people[’s confidence], regard official honours as
their highest aim. Men of muscle brag over difficulties.
Men of bravery and daring are undauntediin the presence of
calamity. Men of armour find their delight in war. Those
who live among wilds and fastnesses

Note.—Literally, “ Men of decayed and cadaverous aspect.”
The above rendering is that of the Commentary.

regard the keeping up of their reputation as the principal
thing. Those who frame laws love to extend their rule.
Those who inculcate ceremonies lay great stress on outward
style. Those who practise benevolence and rectitude value
opportunities [as the time to act]. If husbandmen have
nothing to do in the way of pulling up weeds they cannot be
called husbandmen. If traders have no huckstering to
attend to, they cannot be called traders. When the common
people get a day’s employment, they are inspirited. When
artisans acquire any delicate and ingenious implements, they
are encouraged. If the covetous cannot store up wealth,
they will grieve. If self-boasters find that their power and
influence do not surpass that of others, they will be sad.
Those who love wealth and power take delight in revolutions.
Now all these different sorts of men make use of every ocea-
sion that offers; they cannot remain inactive. They follow
the times, and no one of them ever departs from his own
métier. Their faculties and bodies pass rapidly away, drowned
in the myriad affairs of the world; and never to the end of
their life do they return. How melancholy is this!

Chuang Tsze said, ‘If archers who do not first decide
what they going to aim at, and yet hit the mark, are said to
siti Wu-kuei. 299
be skilful shots, may everybody in the world be called Yi?”
Nors,—The Prince of archers—and of Kiang,

“Yes,” replied Huei Tsze. Chuang Tsze said, “If every-
body in the world does not agree upon the rights of a thing,
then each one regards his’ own view as the correct one. In
this case, may everybody be called Yao?” “ Yes,” replied
Huei Tsze. “If so,” said Chuang Tsze, “then we have
Confucianism, Mihism, the doctrine of Yang Tsze and the
doctrine of Kung-sun Lung, which, with yours, Sir, make
five. Which of these is the true one? Perhaps such a
doctrine as that of Lu K’i? A disciple of Lu Kii said once,
L have grasped the doctrine of my Master. In the winter IT
can heat a furnace [without fire], and in the summer I can
create ice. Whereupon Lu K’t said, That is to invoke the
Yang by means of the Yin. This is not the doctrine I teach.
L will tell you what my doctrine is. Then he tuned two
harpsichords, placing one in the hall and the other in an
inner apartment. He struck the sixth note of the gamut
on one of them, and the corresponding note vibrated on the
other; he struck the third note, and the same result followed;
the sounds harmonised exactly. Now ifhe had tuned another
string, there would have been no correspondence between
that and the other five notes; if he had struck it, the five
and twenty strings would have been all the same—from be-
ginning to end there would not have been one sound different
from another, for what he struck would be simply the domi-
nant note. Are you at all like Lu K’i?”

Huei Tsze said, “‘ At present the Confucianists, Mihists,
followers of Yang Tsze and followers of Kung-sun Lung are
engaged in dispute with me; we are all at variance among
300 The Divine Classic of Nan-Hua.

ourselves; we employ our several reputations to repress each
other; but they have never yet proved me wrong; how is it
that you say I am?”

Chuang Tsze replied, “There was a man of Ts’i who,
haying injured his son’s foot, sent him to the state of Sung,
commanding him to become a gatekeeper; as there they did
not use men who were perfect in their bodies. But he strove
to keep possession of his bell, by strapping it up: securely
[so that it could not fall or be stolen]; while, when he wanted
to get back his son, he would not even leave his native state
himself to fetch him. Here was forgetfulness of class
distinctions.

NotE.—In that he loved his bell better than his son.

Supposing there to be a man of Ts’u, lamed in his feet, jour-
neying by boat to a place where he is going to be a gate-
keeper ;—if, in the middle of the night, when nobody is
about, he begins to dispute with the boatman, the boat not
having reached the shore, he simply provokes the boatman’s
animosity.

Notge,—The moral of all this, which is far-fetched enough,
appears to be as follows: a man should be content with
looking after his own door, and not go abroad to look after
other people’s, That is, he should confine himself to curing

his own faults instead of entering into useless arguments with
others on the question of right and wrong,

As Chuang Tsze was following a funeral, he passed by
the tomb of Huei Tsze. Turning his head, he said to his
attendants, “The nose of that stone figure

Notz.— A3 apparently, a native of the city of Ying.
Iam unable to explain this differently, so have made free
to translate it as above, the context showing that what is
referred to was the image of some dead man,
sti Wu-kuei. 301

is covered with a coating of clay as thin as a fly’s wing; let
Shih the artisan trim it clean.” So Shih the artisan fetched
his adze as quickly as the wind, and did as he was told.
When the mud was cleaned off, the statue’s nose was found
to be quite uninjured, and the figure stood there, still, with-
out any change of countenance. When the King of Sung
heard of it he sent for the artisan and said, “ Do you think
you could do the same to me?” Shih replied, “ Your
servant has been able to trim things for a long time; but
nevertheless, the material on which I work is inanimate—
or, has been long dead.”

Nots.—Referring to the person in memory of whom the
statue was made, ‘ Wherefore,’ we may add, “I cannot
trim your nose,”

“ Since the Master’s death,” said Chuang Tsze, “I have no
one with whom to verify [right and wrong]; no one with
whom to argue!”

Notre.—The figure is better expressed in Chinese, owing to
a play upon the word F. The last sentence might therefore

read, “Since the Master’s death, I have had no material on
which to work,” ete,

Kuan Chung being sick, Duke Huan went to see him, and
said, ‘ Father Chung, you are indeed ill; it may be said that
your sickness is severe. To whom can we entrust the affairs
of our state?””»—Kuan Chung replied, ‘To whom does your
Grace desire to entrust them?” The Duke said, “To Pao
Shu, I think.”—“ That may not be,” replied Kuan Chung.
“ As a man, he is an incorruptible, honest, and virtuous
scholar, who will have nothing to do with those who are not
so themselves. When he once hears a man’s faults, he does
not forget them to the end of his life. Ifyou place the
government of the state in his hands he will run counter to
302 The Dine Classic of Nan-Hua.

the mind of the Prince above him and to that of the people
below him; and if he offends your Grace, he will not hold
his position very long.” The Duke replied, “ If this be so,
whom can I get?” “I cannot but tell you,” answered Kuan
Chung; “it is Hsi P’éng who will do. In a high position,

he is self-forgetting ; in a low position he does not overstep
" what is right.

NotE.—The meaning of this sentence is much obscured by
the omission of the character A between the two words

PR, which the Commentators say should be supplied ;
instancing a corresponding passage from the works of Lich
Tze,

He is modest, not comparing himself with the Three Em-
perors and Five Rulers ;

Nore,—The text in two different editions says plainly ry

iif —the Yellow Emperor; but the Commentators affirm this
to be a misprint.

and he is compassionate to those who are not his equals.
To impart one’s virtue to others is called holy; to impart
one’s wealth to others is called meritorious. If one uses his
own worthiness to put himself above others

Norzr,—The verb here is’ RB, which, I think, the context

requires should be read {#E—to oppress others by the exalta-
tion of himself, :

he will not be able to obtain men’s hearts; but if he uses it
to make himself less than others, he cannot bué obtain their
hearts. Ihave not heard that there is another man in the
state like this, nor have I met with one among the governing
classes. Wherefore I cannot do otherwise than tell you: it
is Hsi P’éng who will do!”

Wu Wang crossed a river and climbed the Mount of
Monkeys. When all the monkeys saw the Prince they fled
away in terror, taking refuge in a bushy thicket. But there
was ene monkey who, in a swaggering, easy way, advanced:
Asti Wu-kuei. 3803

towards the Prince with extended claws. The Prince shot
at it; but the monkey, with great dexterity, seized the fly-
ing arrow. The Prince commanded his attendants to give
chase and let fly another dart; the monkey was hit, and died.
Then the Prince, turning to his friend Yuen Puh-yi, said,
“That monkey plumed himself upon his cleverness and
depended on his dexterity; he regarded me with contempt;
therefore did he come to this pass, and perish. Be upon
your guard! Ah! do not despise others through pride in
your own endowments.” Then Yuen Puh-yi went home and
placed himself under the tutelage of Tung Wu in order to
root up his pride. He put away pleasure and abjured fame;
and in three years all the people of the state extolled him.

Nan-péh Tsze-ch’i leaned against a little table, in a sitting
posture; then, raising his eyes to Heaven, he sighed. His
disciple Yen Ch’éng-tsze, coming in to see him, said,
“Master, how is it that you, who surpass all others, can
become like a dry corpse, and your heart like so much
inanimate dust?” The Master replied, “I lived long in
mountain-gorges; and during that time, as soon as T’ien
Héh, the Prince of Ts’i, saw me, the people of his state
congratulated him thrice. It was certainly I who first
exhibited virtue, so that he became aware of it; it was
certainly I who sold my abilities, so that he purchased them.
If it had not been I who first exhibited virtue, how could he
have known of.it? If it had not been I who offered my
abilities for sale, how could he have purchased them? Alas!
I pity those who lose their virtue and their abilities; I also
pity those who pity others; and I likewise pity them that
pity those who pity others. Since then, the cause of my
sorrow has become daily less and less; [and therefore I am
as you find me—as free from reflection as a corpse, etc. ]
304 The Divine Classic of Nan-Hua.

Notre.—He had, as it were, retrieved his fault in selling
his abilities by retiring from his official post to a life of
apathy and abstraction,

When Confucius went to Ts’u, the King offered him wine.
Sun Shu-ao held a goblet in his hand, and stood up; Shih-
nan Yi-liao received the wine from him and poured a libation,
saying, “The men of old, under thesé circumstances, spoke ,
words of exhortation [to the King].”—“ 1,” replied Con-
fucius, “have heard that they did not deem it neccessary to
use words in order to speak, and that they did not use any;
why should I do so now?) When Shih-nan Yi-liao struck a
bell, the difficulties existing between the two states of Ts’u
and Sung were removed.

Nore.—This refers to an ancient practice, according to
which the striking of a bell was the signal for a truce, just
as the waving of a white flag is now among Westerns. Con-
fucius uses it as an illustration of speaking without words,

When Sun Shu-ao reclined quietly [on a high place] holding
a plume (or fan), the men of Ying all enlisted as soldiers.

NoteE.—Or, “mustered for battle;” regarding the fan as if
intended for a semaphore,

T only wish I had a beak of three feet long!”

Notz.—“ For then I could speak,” says one Commentary.
“For then I could not speak,” says another, The reader may
adopt which he chooses,

These men—Yi-liao and Shu-ao—may be said to have
directed others without [verbal] directions; the other man—
Confucius—may be said to have argued without words.
Wherefore all [kinds of] virtue are parts of one Principle ;
but words should stop short of that which one’s wisdom does
not know. This is of culminating importance. Although
the Principle is but one, yet virtue is not all the same ; there
being knowledge that one cannot know, it cannot be arrived
at by discussion, To extol one’s own reputation as the
Hstii Wu-kuet. 305

Confucianists and Myhists do is inauspicious. Wherefore
the sea ceases not in its eastward flow; it is immeasurably
great. The virtue of the Holy Man enwraps both Heaven
and Earth; his compassion enriches the whole world, irre-
spective of family or name; so that those who in life have no
rank and in death no epitaph, who gather no merit and
establish no repute, are called great men. The excellence
of a dog is not measured by its aptitude in barking; the
worthiness of a man is not reckoned by his skill in talking.
Much less is he accounted, on that ground, great. That is
not enough to give him greatness; how much less can it be
reckoned Virtue! That in which there is nothing that is
not included, is Heaven and Earth; yet Heaven and Earth
do not strive after things—everything is theirs naturally.
Those who understand this, do not strive and plan; they lose
nothing; they renounce nothing; they do not change front
to obtain external advantages. Turning in upon themselves,
they are never at the end of their resources; following the
ancients, they never worry themselves with speculations.
Theirs is the guilelessness of great men.

Tsze Chi had eight sons, who stood ranged before him.
Beckoning to Kiu-fang Yin, he said, “ Look at my sons for
me, and tell me which possesses the happiest prognostics.”
Kiu-fang Yin replied, “ Kw’én looks the fortunate one.”
“How do you know?” asked Tsze Chi, in great delight.
Kiu-fang replied, “ Kw’én will dine with the Prince of a
state for the rest of his life.” Then Tsze Chi looked deeply
grieved and shed tears, saying, “ How is it that my son is
reserved for such a fate as this?”—‘'To dine with the
Prince of a state,” said Kiu-fang, “is a privilege that will
extend to three generations; how much more to the father
and mother of the participiant? Now you hear of this,
306 The Divine Classic of Nan-Hua.

and you weep; this is to resist happiness, Your son
has good fortune, and his father regards it-as ill-luck!”—
“ Yin,” replied Tsze Chi, “how can you possibly know
that Kw’én is bound to have good fortune? If all his life
long he is to get wine and flesh, he will be the prisoner [or
slave] of his nose and mouth; how can you tell what his
fortune will be? Ihave never been a shepherd, yet a ewe
was once born from the southwest corner of my hall; I never
loved field-sports, yet a quail was once born from the other
corner of my hall. If you don’t call that extraordinary,
what do you? Wherever I roam with my sons, I still roam
in the midst of Heaven and Earth; with them I act accord-
ing to the principles of Heaven, and obtain joy; with them
I till the Earth, and obtain food. Ido not mix myself up
in [political] affairs with them; I do not concert plans with
them; I do not make myself strange to them—(?. ¢., by per-
forming unusual feats of ability). But I avail myself, with
' them, of the sincerity of Heaven and Earth; Ido not by
any means embarrass myself on account of external advan-
tages ; these I simply take as they come; I do not use them’
as anend. Now, I suddenly find myself the creditor of the
times—(or, the world is paying me a debt it does not owe).
Wherever there are the consequences of what:is extraordinary,
be sure that extraordinary things have happened first; [but’
T have done nothing extraordinary, and yet the consequences’
of what is extraordinary have come upon me]. This is dan-
gerous! Itis not that I and my. sons have committed any
fault; it must be Heaven’s doing. That is the reason that-
_ LT weep.”
A few days afterwards, he sent’ his son Kw’én to the state
of Yen. While on the road he was captured by robbers, To
sell him uninjured was a matter of difficulty,
siti Wu-kuei. 307

NotTE,—Because, being complete in all his limbs, he might
escape.

and they thought that by cutting off his feet they would
facilitate their design. So they did so, and then sold him in
the state of Ts’i as inspector of roads to Duke K’ii. All the
rest of his life he had flesh to eat every day, and then he died,

Nieh K’uéh, meeting Hsi Yu, said to him, ‘ Whither are
you bound?”—“T am fleeing from the Emperor Yao,” replied
Hsti Yu. “What do you say?” asked Nieh K’uéh. Hsii
Yu said, “ Yao cherishes his subjects with benevolence; I
fear lest he should incur the ridicule of the world. In
succeeding generations men will poach upon each other’s
manors. The people now find no difficulty in living together ;
if they are loved, they will respond with affection; wherever
they find benefit, thither they will repair; if they are praised,
they will be encouraged. But if cause is given to them for
hatred (or suspicion), they will disperse. Love and benefit
spring from benevolence and rectitude. Those who repudiate .
benevolence and rectitude are few; those who desire beneyvo-
lence and rectitude are the many. But the practice of bene-
volence and rectitude is often insincere. Moreover, it resem-
bles the apparatus used for the capture of birds. This is the
sort of benevolence and rectitude that is specially resorted to
by Yao himself to govern and benefit the empire—which is
just as though he did no more than cast a passing glance at
it. Now Yao only knows that virtuous men can benefit the
empire; he does not know that they can injure it as well.
This is only understood by those who ignore, or put aside,
their own virtuousness.

There are some persons who are captivating and seductive.
There are some who are nonchalant and ease-taking. There
are others who are grasping and monopolising. Those who
308 » The Divine Classic of Nan-Hua.

are called captivating study the words of one teacher only;
and then they take secret delight in their own exceeding
fascinations, regarding their own accomplishments as perfect,
and not knowing their real ignorance and emptiness. Such
are those who are called captivating. Those who are non-
chalant and ease-taking are like lice on a pig’s body, which
select spots where the bristles grow far apart, regarding them
as a spacious mansion or a wide pleasaunce; while the
crevices between its toes, its nipples, its buttocks and its feet
are, to them, a peaceful and commodious dwelling-place.
They do not know that one fine morning the pork-butcher
will bare his arm, and gather fuel, and light a fire, and that
they and the pig will all be roasted together. Thus those
who negligently throw in their lot with the rich will have to
share their downfall as well as their prosperity.

NotE.—The last sentence embodies only the meaning hid-
den under the text, as indicated in the Commentary, It is
not a translation of either,

Such are those who may be called nonchalant. Of those
who are grasping and monopolising, one was Shun.- Mutton
is not fond of ants; ants are fond of mutton, for mutton is
rank in odour. Shun’s practice [of benevolence and
rectitude] had this property of rankness, and therefore the
people were fond of him. Shun changed his residence at
Ch’éng-tu three times, and at last settled in the open country
of Téng with some hundreds of thousands of families. Yao,
having heard of Shun’s worth, promoted him to a place where
there was not a blade of grass, saying, “I trust that he will
fertilise and enrich it.” When Shun was promoted to this
arid spot, he was already far advanced in years; his clearness
of perception was on the wane, yet he did not wish to retire;
wherefore he may be called grasping. So that the spiritual
LTsiti Wu-kuet. 309

man hates the multitude to flock to him. If they come, he
will not unite with them; and as he does not unite himself
with them, they receive no advantage. Wherefore there are
not very many who are attached to him, nor are there very
many who are widely sundered from him. Where virtue is
adhered to, and harmonious conditions blended together, in
order to comply with men’s hearts—there you have what
may be called a Divine Man.

If men be deprived of the intelligence of ants, acquire the
non-consideration of fishes, and lose the ideas, even, of sheep,
they will see nothing and hear nothing; their hearts will
turn in upon themselves. If men are thus, their tranquillity
will be as water, and their straightforwardness (or, upright-
ness) as a line, while if they change front it will be in accord-
ance with right! The Divine Men of old reposed in the
self-manifestation of Heaven to them; they did not exercise
their minds to investigate the Heavenly principle.

Note.—That is, it came to them intuitively. The trans-
lation is free, but I think correct, though at first sight the
passage seems to bear a widely different interpretation,

Wherefore, to the Divine Men of old, Life was gain and
Death was loss; Death was gain and Life was loss. Take
medicine, for instance. There is crow’s-head, and the root
of the platycodon grandifolium [used for coughs], and lily-
root, and China-root; each of which is the most important
according to circumstances, while all the other sorts are too
numeroys to be mentioned.

NovTe.—This appears to mean that there is nothing essen-
tially certain or of definite importance in itself; that every-
thing depends on circumstances unforeseen. Whether one lives
or dies, is as much a matter of uncertainty as what medicine

one takes; what is useful in one case is pernicious in another ;
it is the conditions which determine its character.
310 The Divine Classie of Nan-Hua.

When Kou Kieh, Prince of Yueh, led three thousand
armed troops to battle, they rested at Kuai K’i. Only Wén
Chung was able to understand that states, once lost, could
again be restored to prosperity; it was only Wén Chung who
did not know the trouble that was coming on himself.
Wherefore it may be said, there is that which even owls can
see; there is a joint even in the shank of a crane. But if an
explanation of this be attempted—alas! [it cannot be done].
Wherefore it may be said, the action of wind blowing on a
river, would naturally result in its diminution: the action of
the sun in shining upon a river would have the same effect—
[viz., to dry it up]. Yet although the wind and rain

combine thus to bring their influences to bear upon the river,

the river, being fed by its own springs, will yet flow on for
aye. So, if water be stopped up by earth, it will be arrested
in its course; if a shadow be confronted by the man who
throws it, it will be seen that it cannot change (7. ¢., that it
is a true copy); if the Principle of Heaven be brought to
bear upon—or, into contact with—human affairs, it is seen
to be immutable.

Norz.—The last sentence runs thus lucidly in the text :-—

Wh 2 oF tn te #§. ‘The meaning is explained as above

by the Commentators.
Thus, there is danger to the eye in examining closely [into
things], danger to the ear in listening attentively [to words],
danger to the heart in inordinately pursuing [objects of
desire], and danger in all ability to raise one’s dwelling-
place to the rank of palace; and when the danger is ac-
complished, it cannot be altered—[the mischief is done].
Calamities will then grow from day to day accumulatingly,
so that great labour will be necessary to avert them, and a
long time spent in the attempt. Yet men regard all the
sii Wu-kuei. 311

things above-mentioned, as precious; is not that pitiable?
Consequently, states are lost and people butchered without
end; and they know not of whom to ask the reason!

Thus, when a man’s foot is on the earth, although the spot
he treads on is not much, he is still dependent upon the ground
he is not then actually treading on; and afterwards he is
able to tread over a wide expanse. In like manner, although
the knowledge of man is small, he still depends upon what
he does not yet know; and afterwards he becomes -able to
know what Heaven says. If a man understands the Great
Unity, he will get to know perfect quiescence, to recognise
the different orders of existence, to perceive the uniformity
of all things, to know the boundlessness of the Universe, the
great Sincerity,

Note.—The trustworthiness of those laws which result in

the regularity of the seasons and the production of all
created things,

and the universal Fate.

Nors.—In the original, Je "- It refers to that which
is immoveably fixed in the destiny of all,—to wit, life and
death,

This is the summit of knowledge. The Great Unity is all-
pervasive; absolute quiescence disperses all confusion; re-
cognition of the different orders implies each one being
brought distinctly and separately before the eye; perception
of the uniformity of all things refers to their original issue
from a common cause; knowing the boundlessness of the
Universe involves the embodiment of that boundlessness—or
liberality—in action; knowing the great Sincerity leads to
investigation [of the laws of Nature]; recognition of the
universal Fate leads to the firm maintenance [of the doctrine
in the heart, come life or death or any other vicissitude].
312 The Divine Classic of Nan-Hua.

Where there is nothing else, there is Heaven. Where there
is revolution of seasons, there are outward signs of the
approaching changes. Dark and obscure as things may be,
there is still a controlling power—a pivot on which they
move. Although there was a beginning, there is that which
had no beginning. Thus, those who profess to explain these
things are as though they did not explain them; those who
profess to understand them are as though they did not
understand them. Those who do not understand them now
will understand them hereafter. If these things be enquired
into, it yet cannot be said that [ Nature, or the controlling
principle] came from an embryonic inception, or that it did
not; but though a thing may be difficult to grasp on account
of its roundness and slipperiness, it is none the less a reality.
From ancient times till now there has been no change in it,
yet there has not been the slightest falling off in vigour.
Wherefore, [in discussing this Principle], can it not be said
to possess in a very high degree, a manifest spring of
pleasure? Why not meditate upon this continually? What
reason is there for doubt or hesitation? I thus employ my
own conviction to dissipate the doubts of others, and cause
them to pass into a state of no-doubt; then no one in the
whole world will have doubts about anything any more,
Tséh Yang. 313

CHAPTER XXIII.

Tsfa Yana.

Tséh Yang went to Ts’u, and Yi Kieh apprised the King
of it; but the King would not see Tséh Yang, so Yi Kieh
returned. Then Yang went to see Wang. Kuo, and said,
“Master, why do you not inform the King about me?”
Wang Kuo replied, “I am not like (g.d., the equal of)
Kung-yueh Hsiu.”—“ What ability has he?” asked Yang.
Wang Kuo said, “In the winter he spears turtles in the
river, and in the summer he takes his ease in mountain-
groves; and when passers-by ask him why he does this, he
says, This is my abode. Now Yi Kieh has already mentioned
you to the King, and the King will not employ you; how much
less am I likely to succeed? Moreover, neither am [I like
Yi Kieh. Now Yi Kieh, in his conduct, is devoid of virtue
though he possesses knowledge; he does not venture, even,
to approve himself; he is much given to courting men of
influence and is utterly steeped in ambition of riches and
honour. This is not the way to strengthen virtue, but to
strengthen everything that tends to destroy virtue. People
who suffer greatly from cold, heap on clothes even in spring-
time; those who are very susceptible of heat enjoy cold winds
even in the winter. Now the King of Ts’u, in his conduct,
314 The Divine Classic of Nan-Hua.

assumes tremendous airs, and is exceedingly severe in his
treatment of others; while towards delinquents he is as
unrelenting as a tiger. Who, that is not either a man of
subtle and flattering speech, or else of uprightness and
virtue, is able to wrench the King’s vices from him?
Wherefore, when the Holy Man has no resources, he causes
the persons of his household to disregard their poverty;
when he has opportunities of action, he causes princes and
dukes to disregard their rank and emoluments and to become
humble. He takes pleasure in the brute creation; while as
regards man, he delights in the universal diffusion of his
principles and yet preserves it in himself. Wherefore, when
he preserves silence, he is yet able to give men to drink of
peace; and when he dwells with others, he causes them to
became more than parents and children to one another in
love. Kung-yueh Hsiu has now returned to his abode, and
sundered himself from all possibilities of acting; for his
heart is widely different from that of other men. Wherefore
I say, Wait for Kung-yueh Hsiu! ”

The Holy Man fully understands the speculations of others,
and knows them all as if he were one with themselves; yet
he does not know how this is, for it is by reason of his nature
that it isso. Whether at rest or in action, he makes Hea-
ven (Nature) his guide; and other men see that those who
are not Holy Men cannot do this. Sorrow springs from
knowledge; but when men come to act, they accomplish very
little. Their opportunities are limited; what help is there
for them? To a man who is born handsome other men serve
as a mirror; if others do not tell him of his beauty, he does
not know that he is more beautiful than they are. He is
conscious of it as though he were unconscious; he hears of
it as though hé heard it not; [but when he sees it himself]
Tséh Yang. 815

then he is delighted above measure, and others are inordi-
nately fond of him. Such is nature. The love of the Holy
Man to others acquires for him the reputation of loving them;
but unless they tell him, he is not conscious that he loves
them. He is conscious of it as though he were unconscious ;
he hears it as though he heard it not; yet he does love them
beyond measure, and others find infinite pleasure in his love.
This also is nature.

The sight even of one’s native state and native city is exhi-
larating and joyous. Although nine-tenths of it be overgrown
with weeds and trees, and full of mounds and hillocks, it is
still a joyous sight. How much more delightful, then, is it
to see what one has never seen before, and to hear what one
has never heard before! It is like the sound of divers instru-
ments of music, hanging from the summit of a tower eighty
cubits high, which all give forth different tones.

The faith of Jan-siang Shih had reached a point where it
became energetic and free in action, so that he could follow
the times and accomplish his purposes naturally. It em-
braced all things without beginning or end, irrespective of
measure or of time. It changed with them from day to day,
though rooted in that which never changes. Why should
Jan-siang Shih ever depart from it? If men intentionally
take Heaven as their guide, they do not succeed in obtaining
the guidance of Heaven.

Notr.—Heaven here again means Nature. “If men,” we
may say, “try to put themselves under the guidance of Nature
by an effort of the will, they fail of their object; for they
no longer act naturally or spontaneously ; they defeat the
end they have in view by the very effort they make to gain

it.” The text runs, Fe fi KO KG bp K.
If they covetously desire externals in order to obtain occupa-
tion, what can be said of them? The Holy Man does not
316 The Divine Classic of Nan-Hua.

[actively, or by an effort of the will] possess Heaven, nor
does he in the same manner possess the confidence of men;
he does not aim at being an example—i.e., the first. to do a
thing—or at gaining an influence over external matters. He
accompanies all men in his heart without stopping; every-
thing he does is sufficient and complete without being in any
way superfluous. His accordance [with Nature] is natural
and spontaneous; how can he be said to take it as his guide
premeditatedly ?

When the Emperor T’ang obtained a Comptroller of his
house and stables, Téng Héng, was appointed his instructor.
The Comptroller complied with his instructions; but he did-
not allow Téng Héng’s advice to hamper, or restrain, him;
he rather insisted on following out his own way to bring his
precipts to perfection. He acted this in order forcibly to
establish a reputation; but the reputation he thus acquired
was a false one, and from this resulted the use of many
unnecessary artifices; so that he had recourse to two distinct
policies of action. One should take as a guide what Confucius
said about the banishment of anxious thoughts.

Notrs.—This refers apparently to a passage in his Commen-
yo upon the Yit King, Part II, Chap.5—Je F fa) Bo
("
Jung-ch’éng Shih said, “If days were done away with, there
would be no years; if there were nothing internal, there
would be no external manifestation.”

Wei Ying, King of Liang, made a treaty with T’ien-ho
Mo, King of Ts’i, which was violated by the latter, Wei
Ying was enraged, and despatched a man to assassinate him.
When Kung-sun Yen heard of it, he was greatly ashamed
{annoyed?], and said to the King, “Your Majesty is a
Prince of Ten-thousand Chariots, and yet you use a common
Tséh Yang. 317

“man to avenge your enmity! I beg you to let me have two
hundred thousand troops that I may engage in battle on your
behalf, and take his subjects prisoner, and capture their oxen
and horses, that the King of Ts’i may be filled with impotent
rage. Afterwards we will assault his kingdom, so that he
will retreat in terror; and then we will beat his back till it
breaks.” When Ki Tsze heard this, he was very indignant,
and said, “If, in building a wall of eighty cubits, it is des-
troyed when it has just reached the full height, that is so
much the more bitterness [toil] for the convicts engaged in
its construction. At present, our troops have not been called
out for seven years—[arguing a state of peace which] is the
very basis of good government, Kung-sun Yen is a seditious
man; he must not be listened to!”

Notst.—Perhaps the phrase aL N might be construed
“ disturbs or confuses others,”

When Hua Tsze heard this he was much annoyed, and said,
‘He who advises the destruction of Ts’i is a seditious man;
he who opposes it is also a seditious man; he who says that
both he who would and he who would not, destroy the state,
are seditious men, is a seditious man himself.” The King
said, “If so, what are we to do?” Hua Tsze replied,
“* Your Majesty should have recourse to the True Way, and
that will be sufficient.”

Nott.—That is, he was to become perfectly indifferent to
everything, to adopt a policy of inaction, to cultivate apathy,
and leave things to take their course; then he would need
nothing more.

When Huei Tsze heard of this, he brought Tai Tsin-jén into
the King’s presence. Tai Tsin-jén said, “ There is a thing
which is called a snail; does your Majesty know it?” “Of
course I do,” replied his Majesty. Tai continued: ‘“ Upon
the left horn there is a kingdom called Provocation; upon its
318 The Divine Classic of Nan-Hua.

right horn there is a kingdom called Brute Force. These
two states often wrangle about each other’s territories, and
make war. The prostrate corpses may be counted by my-
riads; one side will be driven to the North for fifteen days,
and then return to the charge.”—“ Bah!” said the King;
“that is all empty talk.” Tai replied, “ Your servant begs
your Majesty to regard it as all real. Your Majesty’s
thoughts are roaming in an outward direction; is there any
restraint to your subjects’ desires—both_ those of high and of
low degree?"’—“ There is no restraint,” replied the King.
“You know,” continued Tai, “that those whose roving
thoughts cannot be restrained, will of a.certainty cast back
glances at states that are contiguous to each other; but can
you tell whether you may be able to return to your own
territory, or whether you may not lose it ?’”— True!” replied
the King. Tai continued: “Among the contiguous states
there is the state of Wei; in the middle of the state of Wei
there is the city of Liang; and in the middle of Liang there
is the King. Is there any difference between this King and
the kingdom of Brute Force ?””—“ There is no difference,”
replied the King. Then the visitor departed, and the King
became dispirited and lost in thought. The visitor being
gone, Huei Tsze came in, and the King said, “ That visitor
is a great man; the Holy Man is not his equal.” Huei Tsze
replied, “If you blow a flageolet, you will produce a whistling
note; if you blow into [the small holes of] a swordhilt,
there will be nothing but a wheezing sound. Now Yao and
Shun were highly extolled by others; yet if you come to
compare them with Tai Tsin-jén, they resemble only a
wheezing—say imperfect—sound.”

When Confucius went to Ts’u, he stayed with a vendor
of conges at the Hill of Ants. In the neighbourhood there
Tséh Yang. 319

was a man with his wife, servants, and concubines [employed
in repairing] the top of his house. Tsze Lu said, “ What
are all those sheaves of grass for?” Confucius replied,
“These persons are all followers of Holy Men, who have
retired to the lower ranks of the people and hidden them-
selves away among the country fields. Their reputation has
melted away, but their determination is unlimited; though
their lips may speak, their hearts are ever silent. Moreover
they set themselves in opposition to the customs of the world,
regarding compliance with such things as beneath their
notice. They are as people who get drowned on dry land;—
such is Shih-nan Yi-liao.”” Then Tsze Lu begged Confucius
to let him beckon Shih-nan to come; but Confucius said,
“Enough! He knows that I would bring him into notice,
and he is aware of my arrival in Ts’u; he would regard me
as most certainly bent on influencing the King to call him—
z. é, to proffer him employment—and therefore he would
look upon me as a man of flattering lips. Men of this sort
consider themselves disgraced by even hearing the words of
a flatterer; how much more, by meeting such a man in
person? How, then, could Shih-nan Yi-liao remain here?”
—So Tsze Lu went to look for him; but found his house
deserted.

The border-warden of Chang-wu said to Tsze Lao, “A
prince in fulfilling the functions of government, must not be
heedless; in ruling the people he must not be reckless and
subversive. Formerly, when I was a husbandman, I was
very heedless in ploughing; so that when harvest-time came
round I reaped the just reward of my recklessness. The
following year I reformed, and adopted greater method.
I ploughed deep, and harrowed the seed in thoroughly; my
crops grew thick and bore abundant fruit, so that for a whole
320 The Divine Classic of Nan-Hua.

year I had as much as I could eat.”—When Chuang Tsze
heard this, he said, ‘ Now-a-days men take care of their
bodies and cultivate their hearts; most of them answer to
the description of this border-warden. They keep aloof from
their Heaven-implanted nature and discard their natural
disposition, extinguish their feelings and destroy their spirit,
allowing their hearts to rove abroad and take part in every
thing. Wherefore this perversion and spoliation of man’s
nature is the result of lust and hatred. That which thus
spoils man’s nature is like tough water-reeds. If one’s body
be bound by newly-sprouted bulrushes, and his natural dis-
position rooted up, how can one tell what egress will be
forced by the impure humours generated within? Ulcers,
sores, abscesses, internal heat and venereal excrescences are
examples of this.”
Nore.— When the pure original nature of man is dis-

ordered, the constitution is impaired and all sorts of diseases
break out.” Comm,

Péh Kii, who was studying under Lao Tam, said, “ May I
go on a journey [of propagandism] through the Empire?”—
‘‘ By no means,” replied Lao Tan; ‘the empire is the same
everywhere—[in its rejection of the Doctrine].”

Notr.—As much as to say, “ You will meet with the same
unbelief abroad as you do here in our own state,”

Then he begged him again; and Lao Tan said, “Whither
would you go first?”— To the state of Ts'i, first of all,”
was the reply; “arrived at Ts’i, I would visit the criminals,
to bring my sympathy to bear upon them, and constrain
myself to act on their behalf; to strip off my court-robes
and give them for tent-curtains; to cry and weep towards
Heaven, saying, O ye, O ye, who are alone the Jirst to incur
the great troubles that there are upon the earth, are you not
Tsth Yang. 321

robbers, are you not murderers ?”—Lao Tan replied, “Men
in high positions regard acquisition as honourable and loss
as disgraceful; but afterwards, abuses are discovered. They
Scrape up goods and wealth; but afterwards wranglings and
contentions arise. At present, if the abuses practised by
these men are established, and those things which men strive
together for are garnered up, poverty will come upon the
persons of others for ever and without end. Even if you
desire to stop them [in their career of robbery and bloodshed],
will you be able to do it? The superior men of olden times
regarded acquisition as the right of the people, and let the
losses fall upon themselves; they regarded the people as
upright, and took the blame of wrong upon themselves.
NortE.—It may be a question whether 4% and Ca in the

above passages should be rendered “acquisition” and “loss”
or “merit” and “fault,”

Therefore, if one man among the people lost his life, they
held themselves to blame. Those of the present day are
very different. They act clandestinely, and then regard those
who do not know that they are acting as stupid. They under-
take tasks of great difficulty, and then regard those who do
not venture upon such enterprises as blameworthy. They
lay heavy responsibilities on others, and then punish them if
they are not adequate to their discharge. They send men to
great distances, and then put them to death if they do not
arrive in time. The people know they are unable to evade
punishment, even though they exert their strength to the
very utmost; consequently, they resort to a course of dis-
simulation. When.-those in authority display so much dupli-
city every day, how can those beneath them avoid being
dissemblers as well? If their physical strength be insuffi-
cient, they deceive; if their knowledge be insufficient, they
322 The Divine Classic of Nan-Hua.

take to robbery; and when it comes to robbery and theft, on
whom ought the punishment to fall?”

Ku Péh-ya, having arrived at the age of sixty years,
became converted; he then knew for the first time what was
really truth. But afterwards he perverted it, and came to
regard it as error. Others did not know that what he called
truth to-day he afterwards regarded as error, but only that
it was not the same as that which he had looked upon as
error for nine-and-fifty years. All things have birth; but
we cannot see whence they spring. They emerge, but we
cannot see the portals through which they issue. Men all
reverence that which their understanding discerns; but they
do not know that by depending upon that which is beyond
the range of their comprehension they will afterwards get to
know it. May not this be called a condition of great uncer-
tainty? Alas, alas! And there is no escape from it; about
this at any rate there is no uncertainty!

Confucius enquired of the historiographers Ta T’ao, Péh
Ch’ang-kien, and Hsi Wei, saying, “Duke Ling of Wei was
so given up to wine and lechery that he paid no attention to
the government of his state; he so loved hunting and field-
sports that he failed to assist at the convocations of his
fellow-princes. On what account, then, was he called Duke
Ling—i.e., the ‘ Intelligent’ Duke?”

Ta T’ao replied, “It was on account of those very things.”
Péh Ch’ang-kien said, “ Why, this Duke Ling had three
concubines, with all of whom he was bathing together in the
same tub, when Shih Kin, bearing certain royal articles,
entered the room; whereupon the Duke seized a piece of
silk, and held it in front of him.—So inordinate was his
lasciviousness! yet, when he saw a moral man enter, he paid
him the respect of covering himself. For this reason he was
Tséh Yang. 323

called the Intelligent Duke.” Then Hsi Wei said, ‘“ When
the Duke died, it was discovered by divination that to bury
him in his ancestral tomb would be inauspicious, but that to
bury him under a certain sand-hill would be lucky; so they
dug a trench several cubits deep till they came to a stone
sarcophagus. Having washed it, and inspected it, they found
an inscription engraved upon it to the following effect :—
Put not your trust in posterity. Let Duke Ling take posses-
sion of this for his last resting-place.—So that Duke Ling
had been called ‘The Intelligent’ long before; how could
the two first speakers know anything about him?”

Shao Chih asked the Grand Duke Tiao, saying, “ What
is meant by hamlets and villages?”

“ Hamlets and villages,” replied the Grand Duke, “ con-
sist respectively of so many inhabitants of ten or of a
hundred names, according to the customs of each place.
People of different names who all live together are regarded
as one community; but if the community be broken up, the
inhabitants are resolved into their distinct individualities.
Now if you divide a horse, say, into its several component
parts, why you have lost your horse; but join that horse
together as it was before, with all its limbs and organs in
their proper places, and there you have your horse again.
Thus mountains and hills rise from diminutiveness to a great
height by accumulations of earth; rivers and streams become
great by confluence of waters; and it is by uniting or blending
together, in himself, the wishes and feelings of the body-
politic that the great man becomes public-spirited. Where-
fore, in laying himself out to receive impressions from outside,
he acquires a recognised standard of authority [for his
actions], and does not act from private prejudice or bias;
while in acting according to his own inner convictions he
324 The Dwine Classic of Nan-Hua.

has a standard of right, and does not present obstructions to
the wishes of others. The influences of the four seasons are
all different, yet Heaven does not regard its bestowal of
them as any special favour; wherefore, each year brings
forth its harvests, The functions of the five offices-of-state
are all different, yet the Prince does not treat his Ministers
with partiality; wherefore, the state is peaceably governed.
The abilities of civil and military officials are different, yet
the great man takes no credit to himself; wherefore, his virtue
is all-sufficient. The laws which govern the Universe are
different in different instances; yet Nature has no partialities,
and therefore it has no name!

Nore.—The great principle or way of the Universe—
Nature—is nameless ; it cannot be designated ; it can only be
spoken of as 3a.

Being nameless, it is therefore inactive; being inactive, there
is nothing it does not do. Time has a beginning and an
end; the world has changes and revolutions. Evil and happi-
ness flow rippling on; here we meet with what thwarts our
wishes, and there with what harmonizes with them. If we
follow our selfish desires, we shall run counter to the desires
of others; those who aim exclusively at one object will be
sure to miss it. Though the various forms of vegetation in
a large pool (or marsh) be all different, they still grow out
of the same water; if we look at a great mountain, we see
that trees and stones alike grow out of the same ground.
This is what may be said about hamlets and villages.”

“Tf so,” replied Shao Chih, ‘all that might be applied to
Nature, might it not?”

“No!” said the Grand Duke. “ At present, in reckoning
the number of existing things, we find that they exceed a
Tséh Yang. 325-

myriad; and the universe is called the Myriad Things (wan-
wu) because of its great multiplicity. Wherefore the form
of Heaven and Earth—the Cosmos—is vast; the influences
of the Yin and Yang are vast; while Nature is common to
them all.

Nott.—Everything is permeated by the Great Way—3H-

And because of its greatness it is called the Great Way.
Now villages and hamlets are already known by those names;
how, then, can they be compared to the Great Way? If you
discriminate between the two, and compare them one with
another, it is like comparing a dog with a horse; their sizes
are not alike; they differ widely.”

“ All things,” said Shao Chih, “are produced within the
limits of the Universe; but whence do they originally spring?”

“The Yin and Yang,” rejoined the Grand Duke, “reflect
their influences upon one another, overshadow one another,
regulate each other; the Four Seasons succeed each other,
give birth to each other; while predilections and aversions,
resignations. and acceptances [of office] are all based upon
these processes.

Nore.—The passions and habits of society are analogous
to the processes of Nature, which are their prototype:

The joining of the sexes in wedlock is an immemorial
practice; tranquillity and danger alternate with each other;
happiness and misfortune produce each other; adversity and
prosperity act upon each other; convergence and dispersion
bring about each other. These things can thus all be
recognised by name according to their actual characteristics,
and their hidden principle, or essential part, be kept in mind.
They all comply with [or’ follow in the track of] the
reciprocal revolution of the seasons and the workings of the
326 The Divine Classic of Nan-Hua.

inflnences of nature as they press each other on; arriving
where they can go no farther, they return; coming to an
end, they begin again. Such is the principle on which the
world is carried on. Words can go no further than this;
knowledge here reaches its climax. Yet this only concerns
the world of outward things. Men who make a study of
Nature do not try to follow it out to its end, or to follow it
up to its inception ;

NotEe.—“ Knowing that it has neither.” CoMM.

this is the stopping-place of all discussion.”

Shao Chih replied: “Ki Chéng taught that Nature had
no action; Kieh Tsze, that it might possibly be possessed of

power.

NotTeE.—It is difficult here to determine whether it might not
be better to render this expression “efficacy,” or “attributes.”
The word itself is not found in the text ; it is supplied by the
Commentary, €

Now which of these two, in argument, had got to the root of
the matter, and which had diverged from the right track?”

“ The cock crows and the dog barks,” said the Grand
Duke; “so much everybody knows. Yet, however great may
be men’s knowledge, they are unable to say -how it is that
each animal is possessed of its distinctive voice, nor can they
guess what it is that each animal has in view, in crowing or
in barking. Now, in distinguishing between these two—if
we say the underlying principle is subtle, it cannot be com-
pared with anything else for minuteness; if we say it is great,
there is nothing which is able to span it. If it be said
that Nature is possessed of efficacy [or power] or that it is
non-active, it is still the world of outward sense of which the
Tséh Yang. 327

predication is made; so that after all both are at fault. If
it be said that Nature is possessed of power, then it is a
reality; if it be said that it is inactive, then it is mere
emptiness. That which has a name and a reality, isa thing;
that which has neither a name nor a reality is the absence
ofathing. The more it is talked about and guessed at, the
wider you will be of the mark. When a thing is not yet
born, [its birth] cannot be impeded; when it is already dead,
it cannot be arrested. Neither birth nor death is distant
[from the other]; but the principle of both is invisible.
These discussions about the efficacy or non-activity of
Nature are greatly apt to cause doubts in the minds of those
who come after us. If I try to investigate its origin, I find
it goes back to infinity; if I try to discover its end, I find
that it will never cease. Infinite and unceasing, there are
no words in which it can be spoken of; [only] its principle
is the same as that which is seen in the outer world. The
question of its efficacy or non-activity constitutes the basis
of Ki Chéng’s and Kieh Tsze’s argument. It is simply
commensurate with existing things. Nature cannot be
designated ;. if it had a designation it could not be said to be
nameless.

es es “cannot be discussed in words; if it could be,
it”—ete,

Whatever may be regarded as the name of Nature is but
borrowed, to express its various phases or manifestations in
practice. The two doctrines of Ki Chéng and Kieh Tsze
have to do exclusively with external things; how can they
be applied to the Great Way! If their arguments were
adequate and comprehensive, then they might argue all day
and exhaust all that could be said about Nature; but as
328 The Divine Classic of Nan-Hua.

they are not, then they may argue all day and only exhaust
all that may be said about things—the material world.
Nature lies beyond the boundary of visible things; speech
and silence are alike inadequate to express it. Its contem~
plation rests in neither speech nor silence.”

Note.—That is, neither is, of itself, a passport to the com-
prehension of Nature; deliberation upon it does not neces-
sarily depend, for a successful issue, on either,
External Advantages. 329

CHAPTER XXIV.

Externat ApVANTAGES.

External advantages cannot be regarded as certainties.
Thus, Tung Féng was murdered; Pi Kan was immolated ;
Ki Tsze went mad; Ngoh Lai died; Kieh and Chou were
exterminated. There are no emperors who do not desire
loyalty in their ministers; yet loyalty does not necessarily
inspire confidence. Wherefore, Wu Yuen was plunged into
a river; Ch’ang Hung suffered at Shuh; his blood was
buried [after his death, by the sorrowing people] and three
years afterwards was transformed into fine green jade.
There are no parents who do not desire filial piety in their
children; yet filial piety does not necessarily inspire their
love. Wherefore, Hsiao Ki experienced sorrow,

Note.—The Crown Prince of Shang, famous for his filial
piety, who was driven from home by his father and step-
mother,

and Tséng Shén suffered grief. If wood be rubbed on wood,
fire will be kindled; if gold be brought into contact with
fire, the gold wHl melt. When the Yin and Yang—the
primeval elements of nature—act at cross purposes, Heaven
and Earth are thrown into great perturbation; then the
thunders roar, fire mingles with water [7.e¢., lightning darts
through rain], and the tall locust-trees are scorched up.
And there is greater tribulation still; for sovereigns and
330 The Divine Classic of Nan-Hua.

ministers conspire to ruin each other, and there is no
escape for either; mutual confidence being destroyed, there
is no free play possible for loyalty; the hearts of all are as
though suspended between earth and heaven [in their
anxiety]; mourning and sorrow and ruin are all heaped
together. When gain and injury act reciprocally upon one
another they produce exciting humours in great abundance ;
Note.—Literally, “fire.” The pursuit of gain and the
fear of harm combine to fill the heart with covetousness,
envy, and emulation to an infinite degree.
and the people at large, in whom these exciting humours
are produced, consume their own indwelling peace. Now
the moon is assuredly no match for fire; so that men’s hearts
are decaying more and more every day, and the principle of
Nature within them is exhausted.

Chuang Chou’s family being very poor, he went to the

Marquis of Kien Ho to beg a loan of some paddy.
Nore.— iW & might perhaps be rendered, “the
marquis or officer who had the superintendence of rivers.”

“ All right,” said the marquis. “I am about to receive taxes
from a certain district; if, on receipt of them, I lend you
three hundred ounces of gold, will that do?”” Then Chuang
Tsze, flushing with anger, replied, “‘ Yesterday, as I was half
way on my journey hither, something cried out to me. I
looked all round, and at last saw, in the rut of the carriage-
wheel, a gobie-fish. So I said to it, Come here, gobie-fish;
what do you want? The fish replied, I am Minister of
Waves in the Eastern Sea; has your Highness got a gallon
or even a pint of water to keep me alive? To which I replied
in the affirmative; [adding], Zam now on my way south to
speak with the Princes of Wu and Yueh; when there, £ will
External Advantages. 331

turn the current of the Western River to meet you. Will that
do? Then the gobie-fish, flushing with anger, said, J have
strayed from my native haunts; I have nowhere to rest; but
if I can get but a gallon or a pint of water £ shall preserve
my life. What your Highness proposes is not nearly so prac-
tical as if you were to send me without loss of time to a market
for dried fish!”

A young gentleman named Jén once took a huge hook
and.a powerful line, and fifty gelded bulls as bait, and,
squatting down at a place called Kuai Ki, threw his rod
across to the Eastern Sea, and fished day after day. For a
whole year he caught no fish; but soon afterwards, a great
fish nibbled at the bait; it tugged at the hook, and then
dragged it under. Away it splashed in a fright, flapping
its fins violently; the white-waves rose mountains high; the
sea was lashed into fury; the noise was like that of fiends
and genii, so that people were terrified for a thousand Iz
round. When Mr. Jén had secured the fish, he cut it open
and dried it; and there was nobody from the river Chéh to
the East, or from Ts’ang-wu to the North, who did not eat
his fill of that fish. All the gossips and newsmongers of
succeeding generations recounted the prodigy to one another.
Now if he had taken a small rod and a fine line and waited
over a narrow ditch for sticklebats and minnows, he would
have had some difficulty in catching a big fish. Thus, those
who depend on small talk to secure favours or rewards from
those in office, are far indeed from the True Way; so that
we are far from being able to discuss that which rules the
world with those who have never heard the legend of
Mr. Jén.

Confucianists follow the instructions of the Book of Odes
and the Canon of Rites in the matter of digging up funeral
332 The Divine Classic of Nan-Hua.

mounds. The higher Confucianists will ask their subor-
dinates, saying, “ The day is just about to dawn; how is the
affair progressing?” And then the lesser Confucianists
reply, “We had not taken off the burial-clothes when we
found a pearl in the corpse’s mouth. Now the Book of Odes
assuredly says, The bright green wheat springs from the side
of the grave-mound. While he was yet alive, this man never
gave anything in charity; how is it that, when dead, he
holds a pearl in his mouth?” Then they grasp its temples
with one hand and its chin with the other [to force the jaws
open], while their superiors in the doctrine hold back the
corner of its mouth with a golden instrument and gradually
slit the cheek, so that they can take the pearl out of its
mouth without injuring it.

As a disciple of Lao Lai-tsze went out to gather fuel, he
met Confucius. On his return he told Lao Lai-tsze of it,
saying, ‘‘ There is a man over there the upper part of whose
body is very long and the lower part very short; his head is
bent down, hunchback fashion; his ears are so far back that
you cannot see them from the front; his eyes roam all round,
as though commiserating the world; I don’t know who he
can be at all!”

Note.—Literally, “I don’t know of whose family he can

be the son.” The above description of Confucius is much
helped out by the Commentary.

Then Lao Lai-tsze said, “It is Confucius! Call him hither.”
Confucius having arrived, Lao Lai-tsze said, “Confucius,
put away your affectation of dignity and your display of
wisdom; then you may be able to pass for a superior man.”—
Confucius thereupon made a bow, and retired a few steps;
then, altering his demeanour to one of displeasure, asked
saying, “‘[{If I follow your directions], will my store of
External Advantages. 333

learning be increased?’ Lao Lai-tsze replied, ‘“ Your
inability to bear with the sufferings of the present generation
will simply result in the misery of all succeeding ages.
Moreover you have, on account of your poverty, sold your-
self to the service of the state; do you think that, if you
discard your astuteness, you will not succeed equally well?
To employ affability in order to obtain the suffrages of others
is pure arrogance; such a policy brings one into contempt
for one’s whole life. This is what ordinary men do, that
they may push themselves forward. They lead each other
on by means of their reputation, and resort to surreptitious
practices in order to establish secret understandings. Ex-
tolling the Emperor Yao and blaming the Emperor Kieh is
not so desirable as forgetting both and suppressing all that
may be said in praise of either. Injury is inseparable from
the practice of harking back on ancient times; depravity is
the invariable result of unseemly restlessness. The Holy
Man only takes affairs in hand when he sees that it is
inevitable that he should do so; and whatever he takes in
hand he completes. Why do you keep up this assumption
of dignity and wisdom all your life?”

Nore.—This reproach, at any rate, could not be levelled
at the speaker himself, Lao Lai-tsze was one of the most
remarkable models of filial piety in Chinese history. It is
recorded that when he was seventy years old he treated his
parents, who were still alive, with all the deference he had
peen accustomed to pay them from his childhood. Nothing
was too extravagant for him todo. His favourite method
of amusing the old couple was to pretend to be a little boy
again; when, dressed in a baby’s parti-coloured frock, this
infatuated old man would gambol around and roll about the
floor, beating a little drum or shaking a little rattle, pretend-
ing now to ery and now to laugh, like a child of three years
old. The poor old dotard’s parents—who were really in their
second childhood—are said to have sat and watched these
antics with delight, chuckling and smiling in unfeigned
glee as their venerable offspring jerked himself about and
frolicked for their delectation.
334 The Divine Classic of Nan-Hua.

Yuen, Prince of Sung, once dreamt that in the middle of
the night aman with dishevelled hair peeped in at a side
door and said, “I am Lord of the Deep Abyss; but I have
been captured by Yi Chieh, a fisherman in the employ of
the Earl of Streams, who is a Minister in charge of the
Limpid River.” Then the Prince awoke, and commanded
his attendants that the meaning of the dream should be
sought by divination. The answer [of the soothsayers] was,
“The man is a Divine Tortoise.” Whereupon the Prince
said, “Is there any fisherman of the name of Yi Chich?”—
“There is,” replied his attendants. “Then let him be
brought to see me in the palace,” said the Prince. So the
next day Yii Chich came to Court, and the Prince said to
him, “ What have you caught lately, while fishing? ”—“ I
have caught a white tortoise,” replied the man, “with my
net, and it is five cubits in circumference.”—“ Bring it here,”
said the Prince. When the tortoise arrived, the Prince
twice wished to kill it and twice decided to keep it alive.
Being in doubt what to do, he resorted to divination; and
the answer was, “ Kill the tortoise, and favourable pro-
gnostics will be obtained.” So they cut it open, making
seventy-two incisions, not one of which failed to produce its
divining-mark. Confucius said, “ Now the Divine Tortoise
had power to manifest itself in a dream to Prince Yuen,
and yet it was unable to escape the net of Yui Chieh. Its
wisdom was so great that not one of the stabs inflicted failed
to produce its divining-mark, and yet it was unable to avoid
the agony of being ripped open. Wherefore wisdom has its
perils, and divinity its insufficiencies. Though a man’s
wisdom may reach its climax, there are yet ten thousand
other men who are all scheming—f[and he is not a match
for them]; though a fish sees no danger in the net, it yet
External Advantages. 335

fears the pelican. If petty wisdom—or, wisdom in trifles—
be discarded, then a clear comprehension will be obtained in
weighty matters; if a man abstains from pluming himself
upon his skill, he will become skilful. A child when it is
born is not taught by eminent professors, and yet it learns
to speak ; simply because it is always among those who are
able to speak.”

Note,—“ The ignorant have natwral abilities.” — Comm.
Artificial learning and acquired cleverness are superfluous
and fraught with peril.

Huei Tsze said to Chuang Tsze, “ Your words are
useless.” Chuang Tsze replied, “If+a man understands
what is useless, then he may be instructed in what is usefal.
Now the earth is broad and vast, yet the only use to which
a man puts it is to stand upon it; when he is dead, it is
excavated, and down he goes to the Yellow Spring. Has the
man any further use for it!”—‘ None,” replied Huei Tsze.
“Tf so,” rejoined Chuang Tsze, “then the usefulness of what
is useless is clearly manifested.”

Chuang Tsze said, “If a man possesses the power of
diversion, will he not indulge it? If he does not possess the
power of diverson, will he indulge it? Ah! neither those
whose inclinations are earnestly fixed upon external advan-
tages, nor those who utterly renounce the world, act as men
whose wisdom is perfeet and whose virtue is substantial.
The former become overthrown and ruined irrecoverably;
the latter rush into fire without consideration. Although
‘one man may be prince and another minister, their usefulness
can only be manifested during their tenure of those offices;
in a different generation neither would be able to look down
upon the other. Wherefore, I say, the perféct man does not
set his-‘mind to act like either of the above classes. Those
336 The Divine Classic of Nan-Hua.

who belong to the learned class all reverence antiquity and
despise the present; yet even as regards men who are of the
same stamp as Hsi-wei Shih in contemplating the present
age, who is there who does not float with the times? It is
only the perfect man who is able to roam through the world
withont becoming deteriorated, and to comply with others
without losing himself. He does not practise the teachings
of others, yet he accords with their ideas without making
any distinction between himself and them.”.

A discerning eye has clear vision; a discerning ear has
quickness of hearing; a discerning nose perceives rankness;
a discerning palate discriminates sweetness; a discerning
heart has knowledge [or wisdom]; and a discerning wisdom
is virtue. The principle of Nature does not admit of im-
pediments; where there are impediments there will be
stoppage; where there are stoppages they will never cease
[from accumulating—they will become larger and more
insuperable every day], and then the man will fall. And if
he falls, he will be impaired for his whole life. The percep-
tive faculties in man depend upon the breath that pervades
his body. If this breath be insufficient, it is not the fault of
Heaven. That which Heaven bestows to permeate the
human frame, knows no rest day or night; it is man who
stops up his own sluices. The interior of a man has double
portals; the heart, its natural or spontaneous diversions. If
wives and mothers-in-law all live together in the same room,
there are sure to arise quarrelling and bickerings; when the
heart is devoid of spontaneous diversions the six perceptive
faculties will be thrown into confusion. The sight of great
forests, mountains, and hills, causes delight to man; for his
spirit cannot rise superior to external impressions. The diffu-
sion of a man’s virtue proceeds from his reputation; the diffu-
External Advantages. 337

sion of his reputation proceeds from his own parading, or
exhibition, of it. The prosecution of schemes procéeds from
exigency; shrewdness proceeds from emulation; dulness of
perception proceeds from perverseness—or being deaf to
reason; hindrances to public business proceed from consul-
ting the convenience of the people.

Note.—That is, from waiting until a man turns up whom

everybody considers " —fitting or compatible for the vacant
post.

After rain in spring, the sun shines forth and grass and
trees grow vigorously; then scythes and hoes are put into
repair. But more than half the vegetation grows crooked;
and no one knows why!

Note.—The reason is supposed to be that the use of im-
plements deranges the natural properties. of the plants,
which, according to Chuang Tsze’s theory of non-intervention,

See. B) ought to be left to grow according to Nature. All
assistance from men is a mere hindering and injury of ja.
Quiet and silence are able to restore tne sick; rubbing
the eyes rests the aged; tranquillity of mind prevents agit-
ation. Nevertheless it is only the busy and troubled who
strive after the attainment of these things; it is not those
who are at ease that do so. Having never experienced the
ailments, they do not need to seek the remedies. That
which awes the whole universe in the Holy Man, the
Spiritual Man never experiences and therefore does not
enquire about. That which awes the world in the Moral
Man or sage, the Holy Man never experiences and there-
fore does not enquire about. That which awes the state
in the Superior Man, the Sage never experiences and
therefore does not enquire about. The conformity of the
Mean Man with the times is that which the Superior Man
does not experience and therefore does not enquire about.
338 The Divine Classie of Nan- Hua.

The door-keeper of the Yen Mén (a city-gate in Sung),
who had lost his parents,—visiting punishment upon himself
for having exceeded the funeral rites proper to their station,
received an official appointment [from the King].

Note.—* Visiting punishment upon himself". The word

is Be. It implies becoming sick and shattered through
remorse. :

His neighbours, seeing this, imitated his example to such
good effect that half of them died. When Yao conferred
the Empire on Hsi Yu, Hsi Yu ran away. When T’ang
conferred it upon Wu Kuang, Wu Kuang was angered.
When Ki T’a heard about it, he condueted his disciples to the
Kn’ang waters, where he made them squat all of a row, and
all the feudal princes came to condole with him.

NotTE.—He seems to have adopted this eccentric measure
in order to get himself noticed, being much aggrieved that
the King did not offer Aim the Empire; but all he obtained
by Te a show of sympathy, instead of what he really
wan

Three years afterwards, Shun Ta-ti on this account jumped
into a river. Those who use fishing-creels do so to catch
fish; but having caught the fish, they forget all about the
creel.

NotTe.—A metaphor of ingratitude for benefits: as the
following.

Those who use rabbit-nets do so to catch rabbits; having
caught the rabbit, they forget the net. Those who talk, do
so that they may express their ideas; and this once obtained
they forget or disregard the words they have employed.
How can I find a man who thus disregards mere words, that
I may talk with him?
On Metaphors. 339

CHAPTER XXV.

Qn Metarnors.

Nine words out of every ten [in this book] are meta-
phorical, while seven out of every ten are quotations. Words
that take their form from surrounding conditions

Norr.—Such is the explanation by one commentator of

Ee B: Another says the expression means words that leak
out ceaselessly, as water from a perforated vase,

are spoken every day, but are in accord with the limitations
imposed by Heaven upon the speaker. Metaphors are bor-
rowed from outward things, to assist discussion. One’s
father does not act as the sponsor of his own son; if one’s
own father praises one, it is not so desirable as being praised
by a person who is not one’s father. There is no irrelevancy
on my part; the fault is on the side of others. With those
who are at one with me, I am in accord; towards those who
are at variance with me I am in opposition. Those who are
at one with me are right; those who differ from me are in
the wrong.
NotTe.—The “I” here is of course hypothetical,

Quotations are used to put a stop to [objections]; and those
I make use of are the words of the aged. Those who, though
advanced in years, are yet without learning,
340 The Divine Classic of Nan-Hua.

Nots.—Literally, “are without having the classics woven
into them,”

cannot be regarded as elders in spite of their age. Now a
man who cannot be accounted an elder is devoid of the just
principles of men; and such a one is what may be called a
useless, or corrupted, man. Words which shape themselves
according to surrounding circumstances—which are uttered
every day, but coincide with the limitations of Heaven—
lead to the absence of anxiety and care for one’s whole life.

Nors.—]& BA YW 1 YR Bete. Idonot pretend
to have given a satisfactory translation of this most obscure
passage, and gladly leave it to the ingenuity of my readers,
One analysis of the sentence by a native scholar deserves to
be quoted for its ingenuity—not for its correctness. He ex-

plains it as follows :— “ of roundness, & it may be said

[that it is like] FG the sun rising | Fl LI K ti and is

in accordance with [the shape of] the horizon.” The real
meaning seems to be that however carelessly and spont-
aneously words may be spoken, they are really the result of
predestination, and the speaker, so far from being a free
agent, is simply a passive instrument in the hands of fate.

B T have followed, is that of words which take their
form from surrounding circumstance, just as a liquid shapes
itself according to the vessel which contains it,

Where nothing is said, there will be agreement ; but
agreement and speech are mutually incompatible. Where-
fore it may be said, Let there be no speech. Speak as though
you spoke not. Ifaman talks all his life, it is as he had
never spoken at all; if he preserve silence all his life, it is
as if he had never refrained from speech.

There are conditions of existence which are possible, and
there are conditions which are impossible. There are con-
ditions of existence which are, by their nature, necessary,
and there are conditions which have no such necessity.
What is self-existence? It is that which exists by virtue of
what it is. And what is non self-existence? It is that.
On Metaphors. 341

which is non-existent by virtue of what it is not. What is
possibility? It is that which may be by virtue of its being
possible. And what is impossibility? It is that’ which
cannot be by virtue of its being impossible. It is certain
then that everything that does exist has both a necessary
existence and an inherent possibility; there exists nothing
which is devoid of either.

f

te

hi

_ NorE.—1 give the original o ig paragraph in full,
AAMAGALMATGAS WH
A RR SR PRR GRRE BHR
A Ame AW BSR A

Wy Al AR AA Py RH

BR Hi It has been suggested to me that the
first sentences should read “There are conditions of existence
which make certain phenomena possible,—impossible, neces-
sary,” etc.

‘How many of the words which shape themselves according
to external conditions—etc.,—will abide long? All things
are divided into different kinds. Their forms are infinitely

BER
ENTE
NANA
as

various ; their beginnings and endings revolve in a ceaseless
circle, without any visible cause. This may be called the
Uniformity of Heaven—or of Nature; and this Uniformity
extends to the very boundaries of Heaven—z.e., the horizon,
as far as the eye can reach.

Chuang Tsze addressed Huei Tsze, saying, ‘ Confucius
lived to be sixty years old, and at sixty years of age his
convictions changed. What he had at first regarded as
truth, he subsequently came to look upon as error. Yet I
do not know that what he now looks upon as truth he did
not regard as error for fifty-nine years!”

Huei Tsze replied, “The intellect of Confucius was labori-
ous, and his knowledge most extensive.

“These things,” rejoined Chuang Tsze, “ Confucius dis-
carded, [and embraced the True Doctrine]; but he never
342 The Divine Classic of Nan-Hua.

acknowledged having done so. He said, Those who have
great natural abilities add to them intelligence in after life.
There is necessarily a rule in the singing (of birds), and
there is necessarily a method in human speech. Advantage
and Integrity are placed before us; agreement as regards
predilections and dislikes, and distinctions between right and
wrong, are only in men’s mouths, and nothing more; if they
really existed in their hearts they would not venture to oppose
what is established. It is on this that the tranquillity of the
empire is based. Alas! alas! I am not able to rise as high
as Confucius.”

When Tsang Tsze entered office the second time, he under-
went a change. He said, “‘ When my parents were alive, my
official emoluments were confined to three fu of grain,—yet
I was happy; afterwards I had three thousand chung—but
my parents were beyond my reach; and therefore I was
sad.” The disciples of Confucius asked him, saying, “Now
is a man like Tsang, who may be said to give himself no
anxiety about his official duties, to be blamed?” Confucius
replied, ‘“ Although he laid no store by his official position
for his own sake, yet he did lay store by it for the sake of
his parents. Can those who are free from care about such
things suffer sorrow? This man regarded his three fu and
his three thousand chung as no more than a heron does
mosquitoes and gadflies, which fly in front of it and are
gone!”

Yen-chén Tsze-yu said to Tung-kuo Tsze-ki, “A year
after I had heard your words, I became restive. Two years
after, I became obedient, or compliant; in three years, I
understood [the doctrine] thoroughly; in four years, I dis-
regarded external objects; in five years, I felt that I had
grasped the truth; in six years, my spirit entered and
On Metaphors. 343

dwelt within me; in seven years, my spontaneity —or
accordance with Nature—was complete; in eight years, I
ignored all difference between life and death; and in nine
years I had arrived at the Sublime. . Life exists, in that
death exists. Now men are generally taught that when
death occurs there is a cause to which it can be traced,
but that there is no such cause in the case of life; yet is
it really so? Why should there be pleasure in the one and
no pleasure in the other? Heaven has its times and fates;
Earth has its points of boundary; why should I enquire into
such unfathomable matters? Nobody knows how soon his
end willbe. But is there no destiny in the affair? No-
body knows when his beginning was. But was there no
destiny at work in that ? Where proofs can be adduced,
how can it be said that there are no spirits? And where
proofs cannot be adduced, how can it be said that there
are?”
Certain penumbre

NotTre.—Meaning the faint outer line which fringes the
main, or darker, shadow, thrown by any object

once asked a Shadow, saying, ‘ Formerly you were bending
down; now you are looking upwards. Formerly you were
coiled together; now you are spread out, like dishevelled
hair. Formerly you were sitting down; now you have
risen up. Formerly you were walking; now you have come
toastop. How is this?”

“Venerable Sirs,” replied the Shadow, “why do you
question me thus abruptly ? These things are so with me,
but I do not know how itis they are so. I am as the
exuvia of cicada, or the sloughed-off skin of a snake; I am
like these things—I am not identical with them. Iam the
offspring of fire and of the Sun; when night and darkness
344 The Divine Classic of Nan-Hua.

come I fade away. I am dependent for my existence upon
a Form; and much more is that Form dependent upon
Another.

Nore.—The Commentary here remarks, ‘“ What the Form

is dependent upon is its Creator IE A fF rs) i= Ly] th.

In another edition, however, the passage is paraphrased thus
—and much more do you secondary shadows depend upon
me, the main Shadow !”

When the Form comes, I come with it; when it departs,
I depart too. When it receives the invigorating principle
of yang, I participate in it ;

Notr.—Probably referring to the Sun.

and such being the case, what reason is there for your
question?”

Yang Tsze-chi, going Southward, came to P’ei. Lao
Tsze, roaming West, en route for the state of Tsin, was in-
vited by Tsze-chii to meet him on an open common outside
the city of P’ei; [but] Tsze-chii met Lao Tsze on his
arrival at Liang. Lao Tsze, when half-way, raised his eyes
to Heaven and sighed, saying, “ Formerly I looked upon
you as one who might be instructed; but now I find that
you cannot be.” To this Yang Tsze-chi made no reply;
but when they arrived at the inn [where they were going to
put up] he presented Lao Tsze with a basin of water to
wash his face and gargle his mouth, a towel and a comb.
Then he pulled off his own boots outside the door and came
crawling in upon his knees, saying, ‘Your disciple was
previously desirous of asking the Master [for his instruc-
tions—z. e., to explain his words]; but the Master was
journeying, and had no leisure, and therefore I did not
venture. But now you are unoccupied, and I beg to ask
the reason of what you said.”
On Metaphors. 345

“Your eyes stare upwards arrogantly,” replied Lao Tan;
“who would hold company with you? Perfect purity is,
as it were, soiled; abundant virtue as though it fell short
of completeness.”

Nore,—The philosopher is here inculeating modesty. Even
absolute whiteness, he says, may not be quite free from
stains ; even the man of perfect virtue does not claim per-
fection for himself,

Yang Tsze-chii looked much abashed at this, and replied,
with a respectful change of countenance, “I have most
reverently listened to your commands.”

Now when he had first arrived, the inn-people had gone
out to receive him on coming in, and escorted him to the
door on his going out; the host himself had brought him
mats, and the host’s wife had waited upon him with a towel
and a comb; everybody respectfully avoided walking on his
mats, and the scullions had retired from before the kitchen
stove [as he passed]. But when he went away, not only
did the people not avoid his mats, but actually struggled for
their possession.

Norre.—He had become so modest meanwhile that he was
no longer treated with the obsequious awe he had exacted
when he was proud,
516 The Divine Classie of Nan-Hua,

CHAPTER XXVI.

Tae Parosopner Lise Yb-xr’ov.

Lieh Tsze, going towards the state of Ts’i, turned back
when he had got half-way. He then met Péh-hun Mé-jen,
who said to him, “ How is it you are returning ?”—“I was
afraid,” replied Lieh Tsze. ‘“ What were you afraid of?”
asked the other. “When I went to buy ten [days’ pro-
vision of ] congee,” said Lieh Tsze, “the man at the shop
presented me with half the quantity, and refused to accept
any payment for it."— Well,” replied Peh-hun, “supe
posing he did; what is there to be afraid of in that?”

“Tf,” replied Lieh Tsze, “the heart be full of undeveloped
sincerity, there will be outward respectfulness in the de-
meanour; the man will use his external mien to maintain
power over the hearts of others, and cause them to look
lightly upon the honourable and the aged; which is sure to
bring about great evils. Now this congee-vendor makes
no great profit out of his broth-and-porridge business ;

Norgz.—In the original editions of Chuang Tsze the word

one is omitted, which makes nonsense of the passage. In
Lieh Tsze’s works, however, where the samo occurrence is

related, the $e is found in the proper place, and in some
copies of Chuang Tsze it is supplied in brackets with an ex-
planatory note by the Commentators,
The Philosopher Lieh Yu hou. 347

his gains are trifling, and his position insignificant; and if
he acts in the way I describe, how much more will a Prince
of Ten Thousand Chariots? A Prince exerts himself per-
sonally in all that concerns his state; he devotes all his
wisdom to public affairs; and if he imposes responsibilities
on me, he will expect me to earn merit in their discharge.
That is the reason I was afraid.”

Notre.— If I am, in spite of myself, placed under obliga-
tions by so obscure an individual as a shopkeeper, how much
more liable shall I be to get entangled by a Prince, and led
to accept office from gratitude for favours thrust upon me?”

‘You are wise indeed,” replied Peh-hun, “to be able to
see so far. Wherever you may live, people will be sure to
come and place themselves under your protection.”

A few days afterwards, Péh-hun betook himself to the
residence of Lieh Tsze. Outside the door, there was a
great number of boots. Then Péh-hun turned his face to
the North and stood up, holding a staff against which he
leant his cheek. Having stood there for some time without
saying anything, he set out again; when the door-keeper
went in and told Lieh Tsze. Lieh Tsze immediately started
off barefoot, carrying his boots in his hand; and having
reached the door, he said, ‘“ What, Sir! Having come to
see me, you surely are not going away without giving me
any medicine [advice]?”’

“Tt is enough,” replied the other. “I told you before
that men would come and place themselves under your
directions; and you see that I was right. It is not that
you are able to induce men to place themselves under your
directions, but that you are unable to hinder them from so

‘doing. But what advantage is it to you? Men are moved
to admire you because you are different from others; but
your own disposition is necessarily influenced in its turn; so
348 The Divine Classic of Nan-Hua.

that you are in no way a gainer. Your associates have
never told you this. Now flattery (Jit., small words) is as
poison to all men. They don’t feel it; they are not alive
to the fact; and who would even tell them? The clever
endure fatigue; the prudent incur sorrow; those who have
no ability never strive after anything. When they have
eaten till they are satisfied, they just amuse themselves ;
they drift along like a boat loosed from her moorings. It
is only those who have no ability who are able thus to drift
along leisurely in vacancy.”

There was a man in the state of Ch’én named Huan, who
recited his books in a place belonging to the family of
Ch’iu. In only three years time, he became a Confucianist ;
and, like a river, which moistens and enriches nine tracts
of country, so did he benefit and enrich three families—his
father’s, his mother’s, and his wife’s. He caused his
younger brother to study Mih Tsze, and the two used to
argue together about the respective merits of the Mihist
and Confucian schools. Their father took the side of the
younger; and in ten years Huan committed suicide, Some
time afterwards his father had a dream, in which be thought
the dead man said to him, “It was I who first caused your
son to become a Mihist; how is it you never looked to see
which of the two systems was the more excellent? Now
you know that both are good—just like the woods of the
cedar and the beech, which, though differing in detail, are
both equally valuable. The Creator, in conferring gifts on
men, does not endow the men themselves, but their inherent
nature; so that the nature of a man may lead him to
embrace either one doctrine or the other. One man regards :
himself as having different abilities from other men; and so
he comes to look down upon his own parents.
The Philosopher Lieh Yu k’ou. 349

NotTe,—In that he attributes his convictions to himself
and not to his Heaven-implanted nature. The “endowment”
that the Creator bestows upon each man is the comprehen-
sion of any doctrine that he conscientiously sets himself to
study,—as a reward for his search after truth.

This is like the man of Ts’i, who, having dug a well, disput-
ed the right of anybody else to drink of it. Therefore it
may be said that now-a-days people in the world are all

Huans.

Notrt.—“ In that they attribute their intellectual systems
to themselves, and not to Heaven.”—Comm, We are reminded
of Tennyson’s verse in In Memoriam :—

Our little systems have their day:
They are but broken lights of Thee.

It seems, however, from the context that this was not a fail-
ing of Huan’s; but he takes the blame upon himself, modestly
admitting that he was no better than others in that he
had defended the doctrines of Confucius against his father
and brother,
Wherefore those who do possess virtue are ignorant of it;
how much more, then, those who possess True Wisdom—
q.d. knowledge of the True Way? The men of old spoke
of such persons [as the above-described] as those who
avoided the punishments of Heaven. The Holy Man is
tranquil when in his proper sphere, and uneasy when out of
it; but common people are at their ease when out of their
proper sphere, and uneasy when they are are in it.”
Nore.—Discontented with their lot, and only happy when
they are where they ought not to be.—It is possible that the
last few sentences are the author's, and not put into the
mouth of Huan; but no indication of the division is given
in the text,
Chuang Tsze said, “It is easy to understand a doctrine,
but difficult to hold one’s tongue [about it.] To know and
not to speak is [the virtue of | Heaven.

NotE,—Or, is to be the equal of Heaven.
350 The Divine Classic of Nan- Hua.

To know and then to speak, is human. The men of old
were the equals—or, possessed the virtue—of Heaven; they
were above the merely human.

Notse.—For the sense in which K and JA\ are here used,
compare above Ar By AA KW KZ Kk:

“Chu P’ing-man dissipated his entire patrimony of a
thousand pieces of gold in studying, under Chih Li-yi, the
art of killing dragons. In three years he was completely
au fait; but there was nothing for him on which to exercise
his dexterity !

“The Holy Man looks upon the indispensable as not in-
dispensable, and therefore he never gets embroiled in war.
The common people, on the other hand, regard what is
not indispensable, as indispensable, and therefore they are
constantly at war. When soldiers are held in readiness,
they will be found available when required; but if their
support be presumed upon—or, if left'to their own devices
—a thorough defeat will follow.

“The cleverness of mean fellows rises no higher than
bribery and favouritism. They ruin their minds and souls
with low, crooked dealings, and at the same time desire to
direct others into a comprehension of the Great Unity—
the formless Way of Heaven. Those who answer to this
description are entirely in the dark as to [the mysteries of]
time and space,

Nore: > 7-—The Universe and the Ages; a euphuism,
apparently, for the inherent Law which runs thro’ both—the

and their persons being involved [with their schemings
etc.,] they know nothing of the Great Origin of all.
Whereas the Perfect Man turns his soul to that which has
no beginning—the Eternity of the Past—and cheerfully re-
The Philosopher Lich Yu Kou. 351

mains, with closed eyes, in regions where nothing exists.
Water flows from nowhere, and, spreading abroad, returns
to the Great Purity—nothingness. How melancholy—how
sad! Ah, Lieh Tsze, you recognise the Great Principle
of nature in the tip of a hair, but fail to understand the vast
quiescence of Heaven and Earth!”

NotrE,—That is, the absolute inaction and spontaneity with
which the Great Principle works in the Universe at large,

There was a man in the state of Sung named Ts’ao
Shang, who was sent by his Prince on a mission to the
Prince of Tsin. He used a number of chariots on his
journey; and when he arrived, the Prince was so pleased
with him that he presented him with a hundred more. On
his return to Sung he met Chuang Tsze, and said to him,—
“To live in a mean house in some narrow lane, cramped
and poverty-stricken, weaving grass shoes, with a grimy
neck and yellow ears: this I could never do. But, first to
have an audience of a Lord of Ten Thousand Chariots, and
then immediately to have a hundred carriages following in
my wake,—this I am fully equal to!”

‘When the Prince of Tsin was sick,” replied Chuang -
Tsze, “he sent for a physician, who lanced his boils and
opened all his ulcers. For this service the Prince gave him
one chariot as a fee. But for licking the Prince’s piles he
got five chariots; the lower the offices he had to perform,
the more chariots he obtained. Now, how would you have
got so many chariots if you hadn’t been licking the Prince’s
piles? Be off with you!”

Norn.—fi f #3 ; metaphorical for an abject sycophant,

Ai, Duke of Lu, asked Yen Hoh, saying, “I regard Con-

fucius as the trunk of a chaste-tree ;
Nore.—Strong and incorruptible,
is he able to remedy the evils of my state ?”
352 The Divine Classic of Nan- Hua.

There would be danger in the attempt,” replied Yen Hoh;
“it would be very hazardous. All that Confucius does is to
preen his feathers and bedeck himself; he sets himself to
use pleasing and alluring words; he mistakes the branch
for the root.—He regards the people harshly ; he is ignorant
and faithless ;

NotEe.—@r, being ignorant, no one will have confidence in him.

he garners [his faults] in his mind, and then they get
control over his spirit. How can such a man be placed in
authority over the people? Would he suit you? Nourish
him and feed him if you like, but don’t employ him; then,
although there may be neglect, there will be no actual in-
jury done. But if you employ him to govern the people,
they will depart from sincerity and learn dissimulation ; and
that is not the right way to behave to [care for] one’s sub-
jects. If any thought is to be taken for succeding genera-
tions, Confucius must not be employed. The people are
difficult to govern. If his doctrines be diffused among
them, they will never be forgotten; and they are not those
which are diffused by Heaven.

Note,—Artificial—not natural,

The affairs of merchants are not worth speaking of; [but
affairs of state are most important]. Albeit the doctrines
of Confucius are outwardly regarded with consideration,
they are not respected by men’s inmost spirits.

Nore.—Or, by spiritual men—jii} #.

External torture consists of metal and wood; internal torture
of restlessness and sin. The mean man incurs the correc-
tion of the external tortures of metal and wood, and the
inward torture of the influences of Heaven;
The Philosopher Lich Yit Kou. 353

Nore.—His bad actions cause him to suffer the pain of the
stocks, screws, and other implements of official punishment ;
his bad soul is its own avenger—in other words, it calls down

the vengeance of Heaven, For this use of the words i
and B see supra, “ Kéng-sang Tsu.”

it is only the Divine Man who is able to escape them both.”

Confucius said, “The heart of every man is as dangerous
as mountains and rivers, and more difficult to understand
than Heaven itself. Heaven has its spring and autumn, its
summer and winter, its division of darkness and dawn; but
the appearance of man is opaque—[he cannot be seen
into]; his passions are deep, and cannot be fathomed.
Thus there are some men who are outwardly sincere and
respectful, but whose minds are filled with schemes of advant-
age. There are others who, being really excellent, have all
the appearance of degeneracy; there are others who, pliant
and fawning, are really shrewd; others, again, who, out-
wardly determined, are inwardly weak.and yielding; while
others, who are outwardly slow, are, inwardly, too hasty.
Therefore those who seek after righteousness with the
eagerness of the thirsty, will depart from righteousness as
those who are hot [depart from before a fire in hot wea-
ther]. Wherefore the superior man, in employing others
at a distance, tests their fidelity; when he employs them
near to himself, he tests their respectfulness; when he en-
trusts them with a variety of different affairs, he tests their
abilities; when he puts a sudden enquiry to them, he tests
their knowledge; when he makes pressing engagements
with them, he tests their sincerity ; when he entrusts them
with wealth, he tests their benevolence; in informing them
of danger, he tests their trustworthiness in emergency ;
in making them drunk with wine, he tests their principles ;
in placing them among a mixed multitude of men and
354 The Divine Classic of Nan-Hua.

women, he tests their animal passions. These nine tests are

sufficient to indicate a degenerate man.”
When Chéng Kao Fu

Nore.—An ancestor of Confucius,

first received an appointment from the Throne, he bowed.
When he received the second, he crouched. On the third
occasion he fell upon his face, and, in walking, sidled along
by the wall [out of humility].

NotTE.—Dr, Williams translates this, “ He ran along close

by the wall and got away.” The idea seems to be that he
was too humble to take the middle of the road,

Who, then, dared not to conform [to the respect he show-
ed]? Now suppose the case of a man the exact reverse of
this. When he receives the first Imperial mandate, he
assumes an arrogant and stiffnecked demeanour. The
second time, he lolls swaggeringly in his chariot;
Notz.—Literally, skips or dances, This performance, how-

ever, could hardly take place in a vehicle, The above trans-
lation conveys the idea of the original,

the third time, he calls his own uncles by their private
names. Who is there that may be compared to Hsti Yu, of
the times of Yao?

Note.—Who declined the Imperial throne, although he
was Yao’s preceptor,

There is no robber greater than he who has a mind to
virtue, yet whose mind has eyelashes.

Nore.—Metaphorical for many schemes,

A man whose mind is thus full of eyes, only looks within;
and by looking constantly within, his virtue is overthrown.
There are five things which are injurious ; the chief of which
is the innermost—depravity of heart.
The Philosopher Lieh Yii k’ou. 355

Nore.—The original is fi Hs, and virtually untrans-
lateable, Here I follow the ‘Commentary. :

And what is this depravity? Those whose hearts are de-
praved revile those who do not love the things they do
themselves. There are eight extremities which impede men
from rising in life; there are three ways in which men are
forced, of necessity, to succeed [or come forward]; there-
‘are six reservoirs within the human form.

Notz.—JE A iF.

Dignity, a long beard, a tall figure, a big frame, robust-
ness, beauty, bravery and daring—these eight things are
stronger than men; and it is on account of these that men
are kept back in life. Weakly leaning upon others, taking
one’s cue from others, and timidity—these three things are
weaker than men; ‘and people of this description expand
and rise [in spite of themselves]. As a man’s wisdom
renders him conversant with all external matters, his bravery
and daring will incur the hostility of many ; his benevolence
and rectitude will lead to his being charged with many re-
sponsibilities. He understands that men in life are merely
puppets; and what he understands, he copies. Under-
standing the greatness of destiny, he complies with it;
understanding its minuteness [g. d.,. the vicissitudes of
fortune, etc.], he just meets it as it comes.

There was once a man who had an audience of the Prince
of Sung; and the Prince presented him with ten chariots.
Taking his chariots with him, he went swaggering to show
them to Chuang Tsze. “ By the riverside,” said Chuang
Tsze, “there lived a poor man, who had nothing but reeds
and stalks to eat. His son, having jumped into the deepest
part of the river, brought up a pearl worth a thousand
356 The Divine Classic of Nan-Hua.

ounces of gold. Now, said his father to the boy, dring a
stone here, and smash tt. This pearl must have been tn nine-
chung depth of water, under the Water-Dragon’s chin, and
you can only have got it because you happened to find the
Dragon asleep; if he had been awake, there wouldn't have been
a scrap left of you. Now the extent of Sung is greater
than the nine-chung depth of the deep water, and the cruelty
of the Prince surpasses that of the Dragon. Your having
got ten chariots out of him shows that you must have
caught him napping; for if he had been awake, you would
have been ground to powder.”

Somebody once made certain proposals to Chuang Tsze,
who replied to the messengers, “Have you ever seen a
sacrificial ox, decked with ornamental embroidery and fed
upon grass and beans, until he is led into the Imperial
Temple to be immolated? Although he may wish he were
but a solitary heifer, it is all in vain!”

Chuang Tsze, being about to die, his disciples wished to
give him a sumptuous funeral. “TI will have Heaven and
Earth for my sarcophagus,” said Chuang Tsze; “the Sun
and Moon shall be my burial insignia, the stars my coffin-
jewels, and all Creation shall be mourners at my obsequies.
Are not my funeral paraphernalia all in readiness ? What
else would you add to these?” His disciples answered,
“But we are afraid that birds will devour the Master’s
flesh.” Then Chuang Tsze said, “ Above, the birds may
eat me—below, the worms and ants; if you rob one to feed
the other, what injustice is there done?”

If a thing that is uneven be used as a standard of even-
ness, the result will be uneven; if that which is not proved
be accepted as evidence, the evidence is no proof at all.
The Philosopher Lieh Yi k’ou. 357

Men who are [no more than] intelligent, are subject to
others; men of mental power have the witness in themselves
—they do not require others to decide for them. From the
earliest times, men of more intelligence have been unable to
cope with those who possess mental power; while stupid
people .rely on what others have seen, and so insinuate
themselves into the confidence of their fellows. Their
merit is all on the surface; are they not to be pitied?
358 The Divine Classic of Nan-Hua.

CHAPTER AXVII.

Tue Empire.

There are many sorts of accomplishment in the world, and
every man thinks his own special accomplishment leaves
nothing to be desired. Where, then, is that which in an-
cient times was looked upon as the Great Accomplishment
of all?

“It is everywhere!” is the reply. From whence, then,
descends the spirit of man? And from whence proceeds
his intelligence ? There is a place where the Holy Men are
producéd; there is a place where Princes are made com-
plete. The origin of both is one.

Those who do not depart from the Great Ancestor are
called Heavenly Men.

Notr.—Ancestor—!323 which it is impossible to render
adequately into English. It refers, as usual, to 3.
Those who do not depart from the essential part of their
nature, are called Spiritual Men. Those who do not depart
from their original purity are called Perfect Men. Those
who regard Heaven as their prime authority [or ancestor]
The Empire. 359

Virtue as their root, and Nature as their door, and order
themselves in compliance with the revolutions of the
Universe, are called Holy Men.

Nore.—This passage is interesting in more than one re-

spect. The two ideas embodied in the word Virtue—dvvduts

and @péT7—seem here combined ; the moral virtue of man
being identified with the creative energy of Heaven, of which
it is a manifestation anda part. Again, as regards the ren-

dering of a by Nature. The Holy Man regards Nature as
the door through which he walks—as that which indicates
to him the Direction he ought to take; it is thus a Way ;
and the Way is, Conformity with Nature—the end and aim

of all who enter 3a.

Those who use benevolence in conferring kindnesses; carry
rectitude into practice; employ courtesy in their behaviour,
and music to promote harmony, gentleness, and compassion
—are called Superior Men. Those who draw a distinction
between the noble and the base by means of laws; those to
whom their reputations are as an outward badge (Uit., their
clothes ); those who judge of others by the standard of
their own principles, and those who arrive at such standard
by investigation—may be counted from one, two, three, and
four, on and on indefinitely. The officials of the empire
may be classed according to whichever of these methods
they adopt. To regard the course pursued as invariable ;
to look upon food and clothing [for the people] as of the
highest importance; to promote the increase and nourish-
ment of progeny, the accumulation and preservation of
wealth, to care for the aged, the feeble, the orphan and the
widow—such constitute the purpose of officials. All these
are the rule of action in the care that is taken of the
people.

Now as the ancients thoroughly observed all these points,
they were the equals of the gods, and as beneficent as
360 The Divine Classic of Nan-Hua.

Heaven and Earth. They nourished all things, and kept
the empire in peace; their benefits extended to the common
people; they comprehended Destiny from beginning to end;
they penetrated everything and in every direction; great,
small, subtle or coarse, they reached it all; there was no-
where that their action was not seen. They understood
[explained ] the mysteries of Fate, and the venerable
methods that they employed have been handed down from
age to age in many records. As these ancient rules are
found in the Book of Odes, the Book of History, the Re-
cord of Rites, and the Canon of Music, the scholars of
Tsou and Lu [Mencius and Confucius] and the red-girdled
gentry [officials generally] have been fully enabled to
understand them. The Book of Odes deals with men’s
inclinations; the Book of History with their deeds; the
Record of Rites with their conduct; the Canon of Music with
harmony—or concord; the Classic of Change with the
Yin and Yang; the Spring and Autumn with the distinctions
of each man’s lot in life. These different books were
distributed all over the empire and are an institution in the
Central State; the accomplished [or professional] classes
were never tired of praising and discussing them.

Then the Empire was thrown into great disorder and
nobody understood the doctrines of the Sages and the Holy
Men. The standard of Truth was no longer one; people
acquired the most superficial ideas about it, and then plumed
themselves on having obtained it.

Nors.—Or, “regarded their own views as good.”
For instance. The ear, the eye, the nose and the mouth
have all their separate functions, which cannot be inter-
changed. In the same manner, among the officials and
The Empire. 361

accomplished classes each man has his own special forte,
and consequently his own particular sphere of usefulness ;
albeit one cannot take the place of another or fulfil the
duties of the rest. Can a man of limited abilities dis-
criminate the beauties of Heaven and of Earth, discern the
inherent principle of Creation, investigate the virtue of the
ancients to see whether it was deficient or complete, acquire
a perfect knowledge of the beauties of the Universe, or
place himself in counterpoise with the virtue of the Gods?
Wherefore the Principle which, inwardly, constitutes a Holy
Man and, outwardly, constitutes a ruler, is a hidden princi-
ple; it is not discernible [or manifest ]; it is repressed—
it does not burst forth into view. Every man in the world
follows his own inclinations, and makes himself his own
guide; how melancholy is this! Men of accomplishments
depart and do not return; they will not remain together.
This will prove unfortunate for learners in succeeding
generations, for they will not behold the undivided purity
of Heaven and Harth, or the real greatness of the ancients.
The Great Method will be split up, and the fragments
dispersed over the whole world!

Those who do not leave boastful and extravagant preten-
sions behind them for succeeding generations, who do not
recklessly follow prevailing fashions, and who do not glorify
their own modes of action, regulate themselves by an
undeviating adherence to a marked-out line of conduct, and
make preparations for meeting the exigencies of the age.
They are by no means devoid of the great principles of
olden times. When Mih Tsze and Ts’ing Ku-li heard
rumours of such men, they rejoiced; afterwards they surpass-
ed them greatly, and from that time forth followed their
562 Lhe Divine Classic of Nan-Hua.

example. They published a book condemning the use of
music, called “ An Essay on Moderation,” in which they
said that there ought to be no singing during life, nor any
mourning at death. Mih Tsze inculcated Universal Love
and the Welfare of All, and condemned wrangling and
contention. His doctrine, therefore, forbad anger; besides
which, it advocated a love of learning, and recognised no
difference among men as such, in the widest and most
catholic sense. Here he differed from the former Kings, in
that he wopld have abolished the ceremonies and music of
ancient times. Huang Ti had his Hien Ch’th; Yao, his
Ta Chang; Shun, his Ta Shao; Yi, his Ta Hia; T'ang,
his Ta Hu; Prince Wén, his Pi Yung; while Prince Wu
and the Duke of Chou performed the Wu.
Nore. i; 3 military [music]. Hach sovereign had the

music proper to himself, ‘“ By hearing the music of a prince
we know the character of his virtue.”—MENCIUS.

As regards the mourning ceremonies in vogue in ancient
times, the higher and lower classes had each their distinc-
tive observances. Thus, the Emperor’s sarcophagus consisted
of seven cases ;

Nore.—One outside the other. Literally, it was of “seven-
fold weight.”

that of feudal princes consisted of five; that of state
officials, of three; that of scholars was simply double. But
now, in our times, Mih Tsze alone forbids singing during
life and mourning at death; he ordains that coffins be
made of a certain light wood, only three inches thick,
and without any outer casing at all; and this regulation
he would render universal without distinction, But I can-
not see that to teach men this is compatible with the law of
‘universal love, for if it were carried out it would preclude a
The Empire. — 363

man from loving even himself. Yet I would not on this
account abolish Mih Tsze’s teaching ; although, when men
sing he condemns their singing, when they weep he con-
demns their weeping, and when they rejoice he condemns
their joy. Now is this natural? He teaches that men
should be laborious during life, and regardless of death
when it comes. His doctrine would lead to utter physical
demoralisation; it would bring sorrow to mankind and
make them pitiable; in short, the rules he lays down are
well-nigh impracticable, and, I fear, wholly incompatible
with the doctrines of the Holy Men. They are also opposed
to men’s natural feelings, and could never be tolerated.
Mih Tsze himself might be able to support such a burden,
but others would certainly prove unequal to it; and, not
being adapted to mankind in general, they are far removed
from the principles of wise rulers, Mih Tsze, talk-
ing about his doctrines, said, “In the days of yore, Yu
drained off the floods and led the streams and rivers
into their proper channels, so as to permeate outlying
countries on all sides and the Nine Divisions of the empire;
he made three hundred principal streams, three thousand
branch streams, and innumerable little ones. He held the
sack [for receiving excavated soil] and wielded the ditching-
spade, with his own hands; he brought together all the stray
rivers in the empire; [he worked until] there was no hair
left on his calves and shins; the hair of his head was combed
by the boisterous wind and washed by the pelting rain. Then
he marked out the political divisions of the world. Yi was
a great Holy Man; and in this way did he toil on behalf of
the empire.” So Mih Tsze would have all his followers in
after ages make their garments of coarse felt or hemp, and
their boots of grass or wood; he would' have them rest neither
364 The Divine Classic of Nan- Hua.

day nor night, but regard unremitting toil as the end and
aim of all. “ And if a man cannot do this,” he says, “he is
not following the principles of Yii, and is therefore not
worthy to be called by my name.” The pupils of K’ing
of Siang, the attendants of the Five Marquises [?] and
the followers of Mih Tsze in the south—Ku Hoh, Ki
Ch’ih, and Téng Ling-tsze—all studied Mih Tsze’s works;
but they were different from him, in that they were twice as
untrustworthy as he; they told each other wherein they were
at variance with his teaching; they resolutely maintained
their impartiality even in sharply discussing points of agree-
ment and divergence among themselves; and when they
disagreed they agreed to differ. They looked upon Ki Tsze
NotE,—The foremost disciple of the Mihist school.
as a Holy Man; they willingly paid him divine honours,
longing that his teachings might descend through future ages
down to the present time, and never cease. The ideas of
Mih Tsze and Ts'ing Ku-li were correct enough; it was in
the carrying of them out that they were wrong. Mihists who
came after them would be bound to keep up a never-ceasing
round of toil, till they were worse off than Yi, with his
hairless calves and shins; and there would be an end of it.
It would just bring about the subversion of the Empire and
have no merit in the government of the people. Nevertheless,
Mih Tsze himself was most certainly a good man in com-
parison with others; it would probably be impossible to find
another like him. Although his doctrines are dry and
unattractive enough, I would not reject him; he was a man
of parts and power. He did not bind himself by prevailing
customs; he did not pose for effect; he did not take unfair
advantage of others; he did not carry himself frowardly to
The Empire. 365

those about him. He desired the peace and tranquillity of
the empire, in order that all might live in comfort. He
considered that the nourishment of the people was necessary,
and nothing more; and of this he made no secret. As he
was thus not wanting in the methods [doctrines] of the
ancients, Sung Kien and Ying Wén, having heard his fame,
rejoiced; whereupon they each had a peculiar cap made,
which they wore as a sign [that they had embraced his
doctrines].

Note,—The head-dress in question is described as He i

Z WE

In their treatment of others, they regarded discrimination
and leniency as foremost in importance; they preached for-
bearance; and they charged men, saying, “In putting your
feelings into action, let’a sympathetic tenderness promote
concord and delight;

Norz.—JJ hiv yi me. The second character denotes

meat boiled to rags—or tenderness; the fourth, a horse
frisking about with joy,

spread harmony within the Four Seas; [whoever can do
this], him will we invite to become our master. For when
he meets with insult, he will not revile again; he saves the
people from strife; he restrains hostilities, and causes the
soldiers to fall asleep; he delivers the world from war. The
whole empire being brought under [these blessings], the
rulers will be pleased and the people instructed. Even if the
world refuses [his words], he will continue importunately to
enforce them, and never relinquish the attempt. Wherefore
it may be said that although both classes, the rulers and the
ruled, regard him as a nuisance, he will still persevere. And
albeit he does so much for others, he does too little for
himself, saying, Z ask only five pints of rice—that will be
366 The Divine Classic of Nan-Hua.

enough; so that even the master will not have sufficient to
satisfy his hunger, to say nothing of his disciples; yet,
hungry as they may be, they do not neglect the empire, but
work for it day and night unrestingly, saying, Is it necessary
that I should live? Who am I to look with arrogance upon
the other saviours of the world? The superior man, he says,
does not pry vexatiously to sind out petty faults, nor does he
avail himself of benefits for his own use; he considers cleverness
which does not advantage the empire, as worse than none at
all; he regards the prevention of hostilities and calling in of
troops as outward—the absence of passion and desire, as
inward. Wherefore, in all his actions—great or small, trivial
or important, he does not stop till he has reached this point.’
[Now such a man], being just, will not conceal evil; being
guileless, he will have no private partialities; he acts
decisively, irrespective of consequences; he goes straight in
pursuit of his object with only that one idea in his mind;
he pays no attention to anxious thoughts; he does not avail
himself of his wisdom for concerting schemes; he shows no
preferences in his dealings with others; he associates indis-
criminately with all. Here, again, we find the doctrines of
the ancients brought into practice. P’éng Méng, Tien
P’ien and Shén Tao, having heard the fame [of such a one],
_ Nors.—It must be observed that these characters are all
imaginary,
were pleased; they regard the uniformity of all things as of
primary importance, saying, “‘ Heaven can cover, but not
support; Earth can support, but not cover. Nature can
embrace all, but cannot be discussed. We know that in the
world there are things which are admissible and others
which are inadmissible; wherefore it may be said that selec-
The Empire. 367

tion precludes partiality, and instruction will not be carried
on to success; but if Nature be brought into play nothing
will be left out—it embraces all.”

Nors.— If ja be here accepted in the sense of 3a 3g,

my rendering is still admissible; the Doctrine being, that
men should conform to the great principle of all things—the

* 38 —or Nature,

So Shén Tao abjured his wisdom, abstained from doing all
that was not absolutely necessary, and only did what he was
obliged to do; he applied a process of purifying and filtration
to everything he had to deal with, and made that his rule of
tight, saying, “Knowledge is ignorance; if even the most
attenuated amount of knowledge be used, it may be attended
with most injurious results.” So that, utterly unequal to
the responsibilities devolving upon him,

Nore.—Dr. Williams translates this passage “to walk
awkwardly, like one whose legs are unequal, The original is

BA IS HR EE.
he ridicules others for the esteem in which they hold men of
talent; conniving at evasions of duty, he disapproves the
Holy Men who are in the world; striking here, caressing
there, carving this and chopping that, he just adapts himself
to circumstances ; he rejects what is right as well as what is
wrong, trying to avoid trouble as best he may—i.e., anyhow.

Nore.—As we should say in English, “Anything for a

quiet life:" gven sacrifice of principle,
He does not take wisdom and forethought as his guide; he
knows nothing of precedence—the order of time in which
affairs should be attended to; he is too lofty to descend to
such details, and that is all about it. He will only act
when forced to do so; he will only go when he is led. He is
368 The Divine Classic of Nan-Hua.

like a gust of wind, or the waving of a feather, or the hollow
of a grindstone. Preserving himself complete, he is without
faults; whether acting or quiet, he makes no mistakes; he
never commits any crime.

Notz,—That is, by steering clear of responsibility,

And why is this? The animals which have no reason do not
suffer the troubles inseparable from efforts to obtain merit,
nor have they the sorrows which spring from the use of
wisdom; whether they move or remain at rest they do not
depart from their proper nature, so that they earn no com-
mendation all their lives long. Wherefore it may be said
that [such a man as I have described] is like an irrational
animal, and nothing more. He uses the principles of neither
Sages nor Holy Men; he is like a lump of earth, which
always remains the same. Men of bravery and eminence
laugh at him among themselves, saying, ‘“ Shén Tao’s actions
are those of a corpse, not those of a living man; he’s nothing
but a monstrosity, And T'ien Pien is just the same; they
both of them learn of P’éng Méng without being instructed.”
The preceptor of P’éng Méng says, “The men who studied
the Doctrine in olden days arrived as far as saying that
nothing was right and nothing was wrong—and no further.”
His doctrine was like a contrary wind; how can anybody
discuss it? And as it invariably ran counter to human
nature, nobody paid any attention to it, and therefore he was
compelled to trim it and cut it about. What he called
doctrine was not the True Doctrine, and what he did say
that was correct did not escape being wrong. P’éng Méng,
T’ien Pien and Shén Tao do not know the True Doctrine;
and yet, collectively, they have all heard it. They regard
the root of a thing as its finest or subtlest part, and that
The Empire. 369

which springs from the root as its coarsest; they look upon
all they accumulate as unsatisfactory; wherefore, becoming
indifferent to everything, they are able to rise to a level with
the gods. The doctrine of the ancients may be found among
these men too. Kuan Yin and Lao Tan, hearing of their
' fame, rejoiced. They took up their position in an empty or
deserted place, regarding the Primum Mobile as the origin
of everything, adopting a forbearing mildness and modest
humility of demeanour as their outward sign, and considering
as truth the doctrine that if all creation were consigned to
vacuum it would be free from injury. Kuan said; “ He who
finds no resting-place in himself takes account only of such
things as afford ocular demonstration of their existence; in
movement he is like water; in repose, like a mirror; in
replying, like an echo; he is as regardless of things around
him as though he were dead; he is as silent as if he had
already come to an end.
Nore.—For eH I here read Ee

He is in accord with those who are like himself; he looks
upon gain as merely loss. He never takes precedence of
others; he always follows them.” Lao Tan said, “ He who,
knowing his own superiority yet preserves his own weakness,
is like a water-course. He who, knowing his own purity yet
submits to reproach, is as an empty gorge. While others
all strive for precedence, he is content to remain in the back-
ground. This may be called allowing oneself to be made
the offscouring of the world. While others all strive for
substantials, he is content with emptiness; storing nothing
up, he has therefore great abundance,—great and superfluous
abundance. In acting, he moves slowly and gives himself
no trouble; preserving inactivity himself, he ridicules in-
370 The Divine Classic of Nan-Hua.

genuity and skill. While others all strive for happiness, he
contents himself with rectifying what is crooked; and this
may be called nothing more than the avoidance of evil. He
regards the Unfathomable as the root [of his beliefs ? J;
Caution he makes his rule. Wherefore it may be said that,
being strong, he will not be easily overthrown, while those
who press incontinently forward will be repulsed. [He who
preserves] generous and lenient conduct towards others does
not encroach upon their rights.”—This may be called the
very summit of perfection. O Kuan Yin! O Lao Tan! Ye
great and holy ones of ancient times!

The Still and Silent is without form. Its changes and
transmutations are ever variable. Whatis Death? What
is Life? Is man one with the Universe? Does his spirit
follow the gods in their revolutions? Subtle as it is, whither
does it go? Fleeting as it is, whence does it come? It
embraces the whole creation, yet it cannot be detected in any
one thing.

This doctrine was taught by the men of old. Chuang
Chou heard the fame of it, and rejoiced greatly. He spoke
of it in extravagant and mystic terms, using incoherent
words and abrupt, isolated phrases. He talked without
restraint when the humour took him, without taking any
side in particular or confining himself to any special line of
argument. He regarded the world as immersed in corrup-
tion,

Note.—‘ In the jive corruptions,” according to the Com-
mentators, This may refer to the dominion of the five
senses. Comp. the Sanscrit Pancha Skandha; also Bahya
Ayatana (6),

and was therefore unable to make use of serious or respectful
words. He employed words suited to the prevailing cir-
The Empire. 371

cumstances, to express infinite ideas; he employed quotations
by way of substantiating what he advanced, and metaphors
to expand or show forth his meaning. His words embrace
all things in Heaven and Earth, all spiritual and divine
existences; they refuse to be bounded even by the Universe
itself. .He made no difference between right and wrong, so
that he always lived peaceably with others. Although his
book is very eccentric, there is no outrage done to style, as
there is a connected thought running through it. Although
his phrases are arbitrary, they are yet pleasant to both ear
andeye, The book is full of matter, and cannot be exhausted.
Above, it roams in company with the Creator; below, it
is on terms of friendship with those who are independent
of life and death, of beginning and of end. The subjects of
which it treats are sublime and vast, yet they are fully
disclosed: infinite and profound, yet they are set forth without
reserve. The authority on which it relies may be said to be
in perfect harmony with the powers of Heaven. Although
it responds to all changes of requirement, it is by no means
bound by external objects; its doctrine is limitless in its
application. It comes without any circumvestiture; it is
obscure and vague; there is no one who can grasp it
thoroughly.

The works of Huei Shih are numerous and extensive; he
has published a great collection of books. But his doctrines
are unpractical and contradictory, and his words do not hit
the point; he says just what comes uppermost, without
regard to accuracy,

Norst.—The translation of this phrase is free.
affirming that that which is unsurpassably great, and
outside which there is nothing, is the Great Unity; and

.
372 The Divine Classic of Nan-Hua.

that which is infinitesimally small, and inside which there
is nothing, is the Small Unity—or atom. That the whole
Universe may be filled with matter even though there be no
foundation for anything to rest upon; that Heaven is no
higher than the Earth; that a mountain is as level as a
pool; that sunset is the same as the meridian, in that one is
the result of the other; that animal life comes from death,
and death from life; that general resemblance is different
from resemblance in details, and that this detailed resem-
blance should therefore be called a difference, while the final
resemblances and differences in the Universe only amount
to saying that the differences are less than the resemblances;
that the limitless South has a limit; that the very inten-
tion to go to-day to the state of Yueh is the same as if one
had actually gone; and that a circlet of jade rings may be
taken to pieces without breaking. “TI know,” he would say,
“where the centre of the world is; it is to the north of Yen
and to the south of Yueh.
NotE.—Translated into modern geographical terms, this
might read, “‘ North of Pechihli and South of Fu-kien!”

If the whole creation be regarded with impartiality—not
more affection being accorded to one part than to another—
then Heaven and Earth are simply portions of one great
whole; they are no more than things—existences.” Huei
Shih looked upon all this as a very fine performance, about
which people would all argue among themselves; and there
were sophists who found great pleasure in doing so. [ They
would say], “There is hair upon an egg; a fowl has three
feet ; the whole Empire is subject to Yin;

é, Notg.—An insignificant town, anciently the capital of
‘gu,
The Empire. 373

a dog may be a sheep; a horse lays eggs; a nail has a tail ;
fire is not hot; a mountain speaks; a wheel does not
triturate the ground; the eye does not see; the finger does
not point ; when you have arrived at the furthest extreme,
there is nothing to prevent your going further still; the
tortoise is longer than the snake; a carpenter’s square is
not square; compasses cannot draw a circle; a hammer-
head does not surround the top of the handle; the shadow
of a flying bird is motionless; there is a moment when the
fleet arrow neither flies nor is at rest; a hound is not a dog;

Nore.—jy JER.

a yellow horse and dun cow make three; a white dog is
black; an orphan foal never had any mother; if the half
of a stick a foot long be cut off every day, it will take ten
thousand generations till there is nothing left.” Such were
the formulas continually employed by these sophists all
their lives, in support of the doctrines of Huei Shih, Huan
Tuan and Kung-sun Lung, two typical sophists, confused
the minds and disturbed the opinions of others; but though
they were able to get the better of them in argument, they
failed entirely to convince them. The sophists argued with
one another, in their own narrow circle. Huei Shih daily
used his own knowledge and other people’s arguments to
puzzle these disputants with strange theses. This was his
métier. And yet he thought his mouthy babble was the
summit of all excellence, saying, ‘Heaven and Earth are
not superior to me.”

Nots.—Or possibly, “ Heaven and Earth are not beyond
my powers of discussion.”

He had plenty of self-confidence, but no talent whatever.
There was a heterodox person in the south named Huang
Liao, who asked him how it was that Heaven and Earth
374 The Divine Classic of Nan-Hua.

did not slip from their respective positions; what made the
wind blow, the rain fall, and the thunder roar? Huei Tsze,
instead of excusing. himself [on the score of ignorance],
replied; he answered at once, without reflection. He talked
away about everything, without a pause; the more he talked
the further he was from finishing ; and yet it seemed to him
that he had not said nearly enough. Then he added some
extraordinary observations, contradicting what others had
said and upholding his own views as true, aiming at an
extension of his fame. For this reason he was not in ac-
cord with the general run of men. He was weak as regards
real virtue, though he made a show of strength outwardly.
The path he pursued was a narrow one. His abilities, when
viewed from the standpoint of the True Doctrine, ‘[it. the
principle of Heaven and Earth], are found to be as insignifi-
cant as the exertions of a mosquito or a gadfly. Of what
use is he to other men? If he were to confine his attention
to one thing only, it would be well enough; then he might
be said, by his additional reverence for truth, to have almost
attained to it. But Huei Shih is incapable of using this
method of setting his mind at rest; he diffuses his mental
powers abroad over everything, and yet is never satisfied.
He just requires a reputation for controversial skill, and
nothing more. Alas, for the talents of Huei Shih! He
employs them lavishly enough, yet reaps no advantage; he
pries into every single thing successively, but never thinks
of penetrating to the root of anything. In investigating
sound, for instance, he confines himself to the mere reverbera-
tion which strikes his ear instead of examining the substance
which produces it; in fact, he is like a body which runs

after its own shadow to catch it up and stop it. How
pitiable !
The Abdication Princes. 875

CHAPTER XXVII.

es

Tur AspicaTion Princezs.

The authorship of this Section is disputed. There are
certain peculiarities of style which have led Commentators
to deny that it was written by Chuang Tsze himself.—
TRANS,

Yao offered to abdicate in favour of Hsti Yu. Hsii Yu
declined; whereupon Yao yielded the Empire to Tsze-chou
Chih-fu. Tsze-chou Chih-fu said, “I might, certainly,
assume the reins of government; but at present I am
suffering from hypochondria. As IJ am just now engaged
in looking after myself, I have no time to look after the
empire.”

Now the government of the empire is a matter of the
highest importance, yet this man refused to undertake it
Jest he should injure his own life; much less, then, would
he have bestowed attention on other matters. But a man
who thus refuses to accept the government is just the man
who ought to be entrusted with it.

Shun abdicated the Empire in favour of Tsze-chou Chih-
poh, who made exactly the same reply. So that, although
376 The Divine Classie of Nan-Hua.

the empire is a huge machine, he would not barter his life
for it. Those who act thus are in possession of the True
Doctrine, and differ utterly from the common herd.

So Shun offered the Empire to Shan K’enen. Shan
K’euen said, ‘I stand in the centre of the Universe. In
the winter I wear furs; in the summer I wear hemp; in the
spring, when men begin to plough, my strength is equal to
the toil; in the autumn, when the harvests are gathered in,
I am ready to rest and eat. At sunrise I commence my
work; at sunset I leave off. Thus I take my ease in life,
and am perfectly contented in my mind; why should I
undertake the government of the empire? It is a pity you
do not know me better.’’ So he refused, and went away ;
penetrating into the depths of the mountains, and living I
don’t know where.

Then Shun offered the Empire to a friend of his, a
labouring man of Shih Hu. The labourer said, ‘“‘ What
wonderful energy characterises all your Majesty’s actions!
How very vigorous you are!”—evidently considering that
the virtue of Shun was far from perfect.

Nore.—Because of his energy ; the acme of virtue being
inaction ($4 B )-
Whereupon he and his wife, carrying their goods upon their
backs, took their children with them across the seas, and
never came back all their lives. :

When the Great King Tan Fu was reigning in the state
of Ping, he was attacked by the savage tribes of Tih. He
made them presents of fars and silks, but they would not
accept them. Then he offered them dogs and horses, but
they would not accept them either. Lastly he offered
them pearls and jade; but still they refused to receive them.
The Abdication Princes. 377

What the savages really wanted was his territory. So T’an:
Fu said, “To live with a man’s elder brother and kill his
younger brother; to live with a man’s father and kill his
son: this is what I will not endure. Continue, you,” [to his
subjects] ‘to live here, by main force; what difference will
it make to you whether you are my subjects or the subjects
of the men of Tih? Besides, I have heard that it is not right
to employ that which is intended for men’s use, to injure
those it ought to nourish ;” saying which, he took a staff and
departed. But his subjects were loath to part from him; so
they all accompanied him, and in a very short time they had
founded another state, at the foot of the K’i Mountain.

Now T’an Fu may be called one who knew how to respect
his own life. Those who respect their own lives, however
rich and honourable they may be, do not use what is nourish-
ing in itself, to injure their own bodies; nor, however poor and
humble they may be, do they put themselves to any trouble
for the sake of gain. People of the present day, who are
in high official positions, have, one and all, lost sight of the
duty of nourishing their own bodies; directly they see a chance
of profit, they think no more of their bodies than if they did
not exist.

The people of Yueh having put three generations of their
sovereigns to death, Sou, the Crown Prince, became alarmed ;
so he ran away and took refuge at Tan Hsueh, leaving the
state of Yueh without a King. Whereupon the people
searched for the Crown Prince, but without success. At
last they tracked him to Tan Hsueh. The Crown Prince,
however, refused to leave his retirement; so they smoked
him out by setting fire to the surrounding grass, and invited
him to mount the royal chariot. The Prince then seized the
378 The Divine Classic of Nan-Hua.

reins, stepped into the carriage, and, raising his eyes to
Heaven, exclaimed in a loud voice, “ A king, alas! A king!
Is there no method whereby I may escape from this?”

It was not that the Crown Prince disliked royalty in
itself; but he disliked the evils which were inseparable from
it. Those who resemble the Crown Prince Sou may be said
to avoid using the state to injure themselves. It was for
this very reason that the people of Yueh were so anxious for
him to be their king.

The states of Han and Wei each complained that the
other was encroaching upon its territory. The philosopher
Tsze Hua went to see Chao Hsi, Marquis of Han, and found
him with an air of great melancholy; whereupon he said,
‘‘ Supposing, now, that Heaven were to send your Highness
a communication inscribed upon a tablet, to the effect that
if you took hold of it with your left hand, your right hand
should be cut off, and that, if you took hold of it with your
right hand your left hand should be cut off; and yet that, if
you still ventured to take hold of it, even under this proviso,
you should certainly obtain imperial sway: would your
Highness do so ?”—“ My Highness would not,’’ replied the
Marquis. “A most wise decision !’ resumed the philosopher.
“Well, that being the case, you evidently look upon your
arm as of greater importance to you than the empire; how
much more, then, is this not true of your whole body? Now
the state of Han is infinitely more insignificent than the
whole empire, and the tract of land about which you are now
disputing is even smaller still than the state of Han; and
yet, in the fear that you may lose it, your Highness is
suffering melancholy, sorrow, and actual injury to your
health.” —‘“‘ Excellent!” exclaimed the Marquis. “ Many
persons have offered me their advice upon this matter; but
The Abdication Princes. 379

T have never heard such words as these before.” The philo-
sopher Tsze Hua may be said to have discriminated clearly
between matters of real importance and those of little
moment.

The Prince of Su, hearing that there was a certain man
named Yen Ho6h, who was in possession of the True Doctrine,
sent messengers to him with a present of silk, as a prelimi-
nary measure [to further honours]. Yen Hoh lived ina
mean and dirty house, dressed in a coarse sackcloth garment,
and fed his cow with his own hands. On the arrival of the
royal messengers, Yen Héh answered the door to them in
person. ‘Is this Yen Héh’s house?” asked they. ‘It is
my house,” replied Yen Hoh. Then the messengers presented
him with the silks that they had brought. “You must have
mistaken your instructions,” said Yen Héh, “and your
employer will blame you. You had better go back and ask
him again.” So the messengers went back and enquired
whether it was really Yen Hoh to whom the silks were to be
delivered; but when they returned to the house to find him,
he had disappeared. It is clear therefore that those who
resemble Yen Hoh have a genuine distaste for wealth and
honours. Wherefore it may be said that the essence, or purest
part, of the True Doctrine should be used in self-cultivation;
the less important part [it., the overplus or remnants]
should be used in the government of a feudal state; while the
coarsest part of all should be employed in the administration
of the empire. From this it may be deduced that the meri-
torious exertions of emperors and princes are nothing but
the surplus energies of Holy Men; they are not such as are
applied to the cultivation of oneself and the nourishment of
life. The sovereigns of the present day endanger their
380 The Divine Classie of Nan-Hua.

persons and sacrifice their lives in their desire for external
advantages. Is not this melancholy? Whenever a Holy
Man is about to act, he always finds out, first, whither his
action will lead him, and, secondly, what he will have to de
when he gets there. If a man now-a-days were to load a
crossbow with a priceless pearl in order to shoot a bird a
thousand jén distant, éverybody would ridicule him. And
why? Because he would be using something of immense.
value to acquire something comparatively worthless. Well,
then ; isn’t life of infinitely greater value than a pearl?

The philosopher Lich Tsze was poor, and had a starved
appearance. Somebody informed Tsze Yang, [Prime
Minister] of the state of Chéng, of it, saying, “Lieh Yu-
k’ou is certainly in possession of the True Doctrine. Yet
he is living in your lordship’s kingdom in great poverty;
ean it be that your lordship has no liking for scholars of
eminence?” When the Minister heard that, he ordered that
relief should be sent to the philosopher from the government
stores. The philosopher Lieh Tsze, on seeing the messengers,
bowed twice, and declined the gift. When the messengers
had departed, Lieh Tsze re-entered his house. His wife,
seeing him coming, beat her breast, and said, ‘“‘ Your concubine

Nots.—A servile form of the first person singular, She
was his lawful wife.

has heard that the wives of those who possess the True
Doctrine all enjoy the pleasures of ease; but here am I,
well-nigh starved! Now to-day the Minister sent a present
of food to you, master, and you refused to accept it; is it
our destiny to die of hunger?”

Lieh Tsze smiled at this, and replied, ‘The Minister.
knows nothing of me himself, On the present occasion he
The Abdication Princes. 381

has heard a good report of me from somebody, and therefore
he sends me some grain; but if he afterwards hears any-
thing to my discredit, he may fall foul of me. That is the
reason I declined it.”

Some time afterwards, difficulties arose in the state of
Min, and Tsze Yang was killed.

Note.—Lieh Tsze’s wisdom is supposed to be shown in the
fact that he refused to incur the responsibility of becoming
the pensioner of one who occupied so precarious a position,
and in whose downfal he might be involved,

When Prince Chao of Ts’u lost his kingdom, a butcher
named Yueh escaped with him and followed him [into exile].
On the Prince’s return, he bestowed rewards upon those who
had adhered to him; but when it came to the turn of this
butcher, he said, “When the Prince lost his kingdom, I
lost my butchery-business; now that he has recovered it,
I recover my business too; my income has come back
to me; to what recompense ain IJ entitled?”’ [When this
was reported to the Prince] he said, ‘“ Force him to accept
it.” But the butcher replied, “It was by no fault of mine
that the Prince lost his kingdom, and therefore I should
have resisted being punished for it; nor is it by any merit
on my part that he has now recovered it, and therefore I
am not deserving of any recompense.” Then the Prince
said, “‘ Bring him into my presence.” The butcher replied,
“« According to the laws of the state, exceptional virtue and
merit are imperatively necessary to entitle a man to be
presented to the sovereign. Now my wisdom is by no
means equal to the task of defending the state, nor is my
courage equal to the task of killing rebels. When the
soldiers of Wu invaded the city of Yin, I dreaded the
troubles to come, and bolted; I did not accompany the
382 The Divine Classic of Nan-Hua.

Prince from loyalty to him, but simply to escape from
danger. Now, the Prince desires to ignore the laws and
override the contract fon which the organisation of the
state is based], by admitting me to an audience; but I
have never heard that such a course is ever followed in
other parts of the empire.” Then the Prince said to Tsze
Ki, the Inspector of Cavalry, “The social position of Yueh
the butcher is mean and low, but the views he expresses on
the subject of rectitude are exalted. Now you go and offer
him, on my behalf, the rank of the Third-Banner.” To this
the butcher replied, “I know that the Third-Banner rank
is far more honourable than keeping a butcher’s shop, and
I know that a salary of ten thousand chung is a great deal
more than the profits arising from my business; yet how
can I desire this emolument_and rank when by accepting it
I should cause my sovereign to incur the reputation of
conferring benefits illegally? I am not deserving of it,
and wish to be allowed to return to my butcher’s shop.” So
he refused it.

Yuen Hsien lived in the state of Lu. The fence which
enclosed his dwelling was made of raw grass; the interlaced
weeds which formed his door were ragged, a mulberry-branch
served as a door-pivot, a broken jar let into the wall did
duty as a window in both his rooms, and some coarse serge
was used to stop up the opening. The roof leaked and the
floor was damp; yet Yuen Hsien, sitting on a truckle-bed,
played the guitar. Tsze Kung, driving a big horse, and
wearing an inner robe of violet and an outer one of pale
azure, came to pay him a visit; but the narrowness of the
lane prevented him from turning his chariot into it. Yuen
Usien, in his ragged cap and black shoes,
The Abdication Princes. 383

Nore.—¥E lg. The former character is here to be
understood as meaning black, with reference to the colour
of the fillet which is its primary signification, The Com-
mentary explains that well-to-do people in the Chou dynasty
wore red shoes ; black ones were a sign of poverty,

and leaning on a stalk, went to answer the door. “ Alas,
Master!” sighed Tsze Kung, “how is it I find you in this
state of misery ?”—‘T have heard,” replied Yuen Hsien,
“that mere lack of wealth is poverty, but that misery
implies an inability to make use of one’s learning. At
present I am only poor; I am not miserable.” Tsze Kung
was rather embarrassed at this, and looked much disconcert-
ed; so Yuen Hsien said, with a smile, “‘ To follow the pre-
vailing fashions: to act at variance with right from partiality
[or friendship ]: to learn for the sake of others and teach
for the sake of myself: to gloss over secret depravity with
an appearance of rectitude and virtue, and to cut a grand
dash with carriages and horses—this is what I cannot do.”

Tséng Tsze lived at Wei. He wore a wadded robe with
no outer-garment; his countenance was haggard and
emaciated; =

Nore.—Dr, Williams’s translation of this sentence is too
‘remarkable to be ignored— Her beauty has. gone”! The
rendering I have adopted is rigidly based upon the Com-
mentary, though the text hardly requires any amplification :

BA fc je ig + The character jé may perhaps denote
that ruffed and bloated appearance which often results from
bad or insufficient nourishment,

his hands and feet were horny and tough; for three days
consecutively he would never have a fire—to prepare food—
and for ten years he had no new clothes.* If he put his cap
straight, the string would break; if he adjusted the overlap
of his robe, his elbow would go through; if he pulled up
his shoes at heel, the heel would come off in his hand.
Slipshod, he chanted the Praises of Shang,
384 The Divine Classic of Nan-Hua.

Notx.—A section of the “ Book of Odes.”
his voice filling Heaven and Earth, and resembling the
sound of metal and the musical-stones. The Emperor could
not obtain his services as minister, nor could the feudal
princes secure him as a friend. Thus, those who cultivate
their wills neglect their bodies; those who cultivate their
bodies forget gain; those who have arrived at a knowledge
of the True Doctrine forget their own hearts.

Nore.— At. They become without care, without desires,

without objects; they forget everything, even their own
identity ; they are in conformity with Nature.

Confucius said to Yen Hwuy, “Come here, Hwuy. Your
family is poor and your position in life low; why do you
not enter office?” —‘I have no wish to,” replied Yen Hwuy.
“T have fifty mow of land outside the city, and that is quite
sufficient for my sustenance. I have ten mou of land inside
the city, and this produces enough hemp to clothe me.
Playing the guitar affords me all the amusement I require,
and studying the doctrine under you, master, gives me
sufficient pleasure. Therefore I do not wish to enter office.”
Confucius changed countenance at this, and looked disheart-
ened; then he said, ‘“ Excellent, indeed, are your ideas,
O Hwuy! Lhave heard that those who are contented do not
harass themselves in the pursuit of gain; that those who are
in possession of truth have no fear of losing other things ;
and that those who carry their doctrines into practice
inwardly are not ashamed although they may have no rank.
TI have heard all this for a long time; now I see it realised
in the person of Yen Hwuy, and I have gained a friend!”

Moh, the eldest son of the Duke of Wei, who had had the
fief of Chung Shan bestowed upon him, [but who was living
in retirement], said, “Though my body is by the side of
The Abdication Princes. 385

seas and rivers, my heart is still in the palace at Wei; what
can I do?”—*“ Pay due respect to your life,” replied Chan
Tsze; “if you attach proper importance to your life, gain
will appear a very trivial matter to you.”—“ I know that,”
said the prince; “but I don’t feel myself equal to acting up
to it.”—“ If you are not equal to it,’ answered Chan Tsze,
“then just follow your inclinations; don’t resist them. If
you are inadequate to a certain task, and yet force yourself
to do it, resisting your inclinations, you will injure yourself
more than if you followed them. Those who injure them-
selves thus seriously by running counter to their natural
feelings never attain to a great age.” Now Prince Moh was
the son of a Duke of Ten-thousand Chariots, and it was
more difficult for him to live alone among mountain gorges
than it would have been for one of the cotton-clothed—the
poor. Although he had not attained to perfect conformity
with Nature, he may still be said to have had an inkling
of it.

When Confucius was in extremity in Ch’én and Ts’ai,
being seven days without fire or food, he made gruel of some
coarse herb in default of rice. He looked greatly exhausted ;
yet he sang and played indoors, while Yen Hwuy sorted the
vegetables. Then Tsze Lu and Tsze Kung said together to
Yen Hwuy, “The Master was twice deprived of office in
Lu; he had to escape from Wei; his tree was cut down in
Sung; he was brought to extremity under the princes of
both Shang and Chou, and now he is a prisoner here! Evenif a
man were to kill the Master, he would be held blameless ;
while no restraint is put on those who insult and maltreat
him. ‘Yet he keeps on singing and playing and thrumming
his guitar without cessation; it is quite evident that he feels
no shame at his distressful state.” To this Yen Hwuy made
386 The Divine Classic of Nan-Hua.

no reply, but went in and repeated it to Confucius. Con-
fucius laid aside bis lute with a groan, “ Tsze Lu and Tsze
Kung are both small men,” he said, sighing; “call them
here, and let me speak to them.” The two disciples
having entered, Tsze Lu said, “May not the condition in
which you are now, be called one of extremity?” “What
words are these!’ exclaimed Confucius. ‘The superior
man considers himself in the enjoyment of full liberty when
he has thorough acquaintance with the True Doctrine; he is’
in extremity only when the reverse of this is the case.
NotTe.—The antithetical use of the words 3 and a is
necessarily Jost in the English rendering.
Under my present circumstances I still cling to the principles
of integrity and virtue; what I have encountered are only
the evils of a disordered age. How, then, can I be said to
be in extremity? Thus, on self-examination I find that
I am not in extremity quoad the True Doctrine, and there-
fore, even when on the brink of trouble, I do not lose my
virtue. When the weather grows cold, and the hoarfrost
and snow descend, we recognise how exuberant is the foliage
of the cypress and the pine.
Notse.—This exquisite simile may be found, though under

a slightly different form, in the Confucian books, See Lun
Yt, Book ix, chap. 27,

I look upon all these troubles as most auspicious!” <

Then Confucius took up his lute again with a listless air,
and resumed his thrumming and singing. Tsze Lu, seizing
a shield, began gaily capering about; while Tsze Kung
remarked, “I never knew, before, the height of Heaven or
the depth of Earth. The ancients who possessed the True
Doctrine were happy, whether bound or free; their happiness
The Abdication Princes. 387

had nothing to do with either of these conditions, but was
the result of their own virtue. Extremity and freedom are
like the alternations of heat and cold, or wind and rain.
Therefore Hsii Yu was happy while living to the south of
Ying-chu’an, and the Earl of Kung was contented to return
to his old home at last.”

Novre.—The original of this phrase is hyperbolical. The
Earl had been emperor for fourteen years; but as the land
was afflicted with drought during his reign, it was concluded
that the reason lay in the fact that he was not in the direct
line of succession. He therefore gave up the imperial state,
and retired into private life again,

Shun abdicated the empire in favour of his friend Pieh-jén
Wu-tséh. “What a very strange man your Majesty is!”
remarked Pieh-jén. ‘At first you spent your life among
drains and ditches—farm-labour ; then you went into the palace
of the Emperor Yao. And that is not all; you now want
to infect me with your bad example! I am ashamed to look
at you any more.” In pursuance of which, he jumped into
a deep lake of great purity and clearness, and drowned
himself.

When T’ang the Successful was about to chastise the
Emperor Kieh, he called Pien Suy into his counsels; but
Pien Suy said, “It is no business of mine.” “Then who
can advise me?” asked T’ang. “I don’t know,” replied
Pien Suy. So T’ang invited Mo Kuang to consult with
him; but Mo Kuang said, “It is none of my business
either." Who can advise me, then?” asked the prince.
“JT don’t know,” replied Mo Kuang. ‘“ How about Yi Yin?”
suggested T’ang. “He is a powerful man,” answered Mo
Kuang, “and very patient under injuries; but more than
that I don’t know about him.” So T‘ang took Yi Yin into
his counsels, set on foot his expedition against Kieh, and
388 The Divine Classic of Nan-Hua.

vanquished him. Then he yielded the empire to Pien Suy ;
but Pien Suy declined it, saying, ‘‘ When your Majesty was
contemplating the chastisement of Kieh, you consulted me ;
which proved that you considered me [no better than] a
rebel. Now that you have vanquished Kieh, you wish to
abdicate in my favour; and this is tantamount to regarding
me as covetous. I have been born in an age of anarchy;
on two occasions have unprincipled men come to infect me
with their bad examples. But I have heard them now too
often;” so he jumped into the Chou river and drowned
himself.

Then T’ang offered the empire to Mo Kuang, saying,
“When it is the wise who plan and the warlike who carry
out [the plans], then the benevolent occupy the Throne.
This is an immemorial principle. Why will not you accept
this position, O my master?” But Mo Kuang excused
himself, saying, “To depose a ruler is unrighteous; to
slaughter the people is malevolent; to reap the benefits of
other men’s trouble is dishonest. I have heard that it is
wrong to accept the wages of the unjust, and to tread the
soil of an unprincipled world [? state]; much less, therefore,
could I accept the headship of such a state! I cannot bear
the sight of you any longer;” saying which he tied a stone
to his back, and drowned himself in the river Li.

Formerly, during the rise of the Chou dynasty, there were
two unemployed graduates, who lived in the state of Ku-chu.
One was named Péh-yi, the other Shu-ch’i. These men said
to each other, ‘“ We have heard that in the West there is a
man who seems to be a man of principle; let us go and see
him!” When they had arrived at Ch’i-yang, Wu Wang
heard of it; so he despatched the Duke of Chou to visit
The Abdication Princes. 389

them, with proposals that they should ‘enter into a compact
. by virtue of which they should accept the second degree of
wealth—+. e. be only second to the Prince in riches—and
become officers of the firstyrank. This compact was to be

sealed with the blood of an animal, the blood being afterwards
buried.

Norte.—In ancient times, 2 solemn treaty was often ratified
in this manner. Sometimes the agreement was written in
quadruple, one copy being burnt, to apprise Heaven of the
transaction, another buried, to apprise the Earth, while the
two others were preserved by the contracting parties, At
other times the blood of the victim only was buried, as in
the present instance; having been first sprinkled on the
documents and on the lips of all the persons concerned,

On receiving this proposition the two men exchanged
glances, and smiled. ‘Dear me!” they said; “this is
curious indeed. Such proposals are certainly not in accord
with our ideas of principle. In bygone times, when Shén-
nung was emperor, he offered sacrifices at the proper seasons
with the utmost reverence, but he did not do so with a view
to invoking happiness. He treated others with sincerity and
good faith, putting his whole soul into the task of governing,
and being prompted by no selfish motives. When he had
occasion to rule by force he ruled by force; and when he wished
to rule by persuasion, he ruled by persuasion. He did not
complete his own virtues to the injury of others; he did not
exalt himself at the expense of their degradation; he did not
avail himself of opportunities to secure his own advantage.
Just now, the family of Chou observes the disorder under which
the family of Shang is labouring, and immediately usurps
the mastership; the prince scheming, winning over the people
by bribes, depending upon soldiers for the maintenance of
his dignity, forming treaties and immolating beasts as a sign
of good faith, promulgating his actions all abroad for the

'
890 The Divine Classic of Nan-Hua.

delectation of the masses, and fighting and killing in his
desire for gain; so that a bad ruler has simply been exchanged
for a tyrannical one. It is said that the scholars of ancient
days never evaded their responsibilities in times of tran-
quillity and order, but that when anarchy prevailed they
resisted all attempts to make them stay. At present the
empire is in a state of eclipse; the virtue of Chou is ruined.
If we made common cause with Chou, we should be defiled ;
it is better for us to depart, and keep our actions pure.” So
the two philosophers went northward and arrived at the
Shou-yang Mountain, where they eventually died of star-
vation. :

If those who resemble Péh-yi and Shu-ch’i are able to
avoid wealth and honours, they will certainly do so. Their
standards are high, and their actions inflexible;

Nove.—The Chinese means perverse. Regardless of fashion
and opinion, of anything but principle, is the idea intended.

they find pleasure only in following their own bent; and
they do nothing to serve the world. Such were the charac-
teristics of these two scholars.
Ché The Robber. 391

CHAPTER XXIX.

Cuf tHe Rosser.

Confucius was on terms of friendship with Liu-hia-ki.
The younger brother of Liu-hia-ki was named Tao Ché. Tao
Ché had a band of followers, nine thousand strong, who
roamed on predatory expeditions over the empire, invading
and tyrannising over the feudal princedoms. They would
dig through the walls of houses and [break down] their doors,
steal people’s horses and cattle, and carry off their wives and
daughters, ignoring the claims-of their own relatives in their
lust for gain, paying no attention to their parents and
brothers, and never sacrificing to their departed ancestors.
In the districts through which they passed, the larger states
guarded their city gates, and people in the smaller states
shut themselves up in their fenced or fortified hamlets. The
people suffered great misery. So Confucius said to Liu-hia-
ki, “It is the duty of fathers to admonish their sons, and
of elder brothers to admonish their younger brothers If
392 The Divine Classic of Nan-Hua.

fathers and elder brothers fail in this, there is no value in
their relationships. Now you, Sir, are a man of exceptional
talents and principles; yet your younger brother is a robber
who inflicts injury on the whole empire, and you do not
expostulate with him! I take the liberty of being ashamed
of you, and beg that you will allow me to speak to him on
your behalf.”

‘What you say, Sir, about the respective duties of fathers
and elder brothers [is true enough],” replied Liu-hia-ki;
“but supposing their sons and younger brothers refuse to
pay heed to their admonitions,—however great your powers
of persuasion may be—what is to be done then? Besides,
the character of Tao Ché is as impetuous as a bubbling
fountain, and his resolutions capricious as a rushing wind ;
his strength is such as to withstand all antagonists, and his
powers of argument such that he can slur over any crimes.
If others comply with‘bis will, he is gratified; but if his will
is thwarted he is enraged, and makes nothing of cursing and
abusing people. You had much better leave him alone!”

But Confucius would not listen; so with Yen Hwuy acting
as his driver and Tsze Kung sitting on his right,

Note.—The charioteer always stood in the middle; his
employer, or master, sat on his left, while a third person took
the right-hand side to keep the balance true.

he started to visit Tao Che. Now just then, Tao Ché, who
had halted with all his company on the southern side of the
Great Mountain, was engaged in mincing up a man’s liver,
and eating it. Confucius descended from his chariot, and
walked towards the henchman, or usher, saying, “I, K'ung
K’iu, of Lu, having heard of your General’s high integrity,
most reverently pay my respects.” The usher accordingly
went in and announced the visitor. When Tao Ché heard
Ché The Robber. 393

it, he flew into a great rage; his eyes flashed like stars, and
his hair stood on end, so that. his cap rose with it. “ Why,”
said he, “it is that crafty hypocrite of Lu, Confucius, isn’t
it? Go and tell him, from me, that all he says about Wén
Wang and Wu Wang he invents himself; that his cap is
made of the boughs of trees and his girdle of a dead ox’s rib;
that the more he talks the more nonsense he talks; that he
eats without ploughing and dresses without weaving; that
he wags his mouth and flaps his tongue, laying down the
law about the distinctions of right and wrong, thereby
deluding all the princes of the empire and preventing all the
worthies of the empire from reverting to their original—i. e.,
acting spontaneously and in accordance with Nature—causing
them ridiculously to practise filial piety and fraternal duty,
and to seek the society of the feudal princes, the wealthy,
and the noble. His crimes, tell him, cannot be surpassed.

Let him take himself off at once, and return to where he
came from; if he won’t go, say that I'll eat his liver for my

tea!”

[This having been repeated to Confucius] he requested
the usher to announce him once more, saying, “I have found
favour in the sight of Liu-hia-ki, and am very desirous of
being admitted behind the curtain [of Tao Ché’s tent].’’ So
the henchman went in again with the message. “Tell him
to come in, then,” said Tao Ché. Confucius entered without
delay, and, avoiding the guest’s mat, stepped backwards and
bowed twice. Tao Ché was greatly incensed; he stretched
his legs wide apart, grasped a sword, and with his eyes
glaring said, in a voice like that of a tiger’s cub, “Come
here, K’iu! If what you have got to say is on all fours
with my own mind, you may keep your life; but if not, you

will die.”
394 The Divine Classic of Nan-Hua.

“I have heard,” began Confucius, “that there are three
degrees of virtue in the world. To be naturally tall and
handsome, so that one has no peer, and that every beholder,
whether old or young, noble or mean, is delighted; this is
the highest form of virtue. To be so wise as to be able to
reason about everything that exists in heaven and in earth;
this is the medium form of virtue. To be brave and resolute,
truthful and fearless, able to collect the people around one
and to assume the command of troops; this is the lowest
form of virtue. A man who possesses any one of these
qualifications is fit to become a feudal prince. Now you,
General, possess all three of them. You stand eight feet
two inches high; your face is glossy; your eyes are bright ;
your lips are a vivid red; your teeth are like a row of shells;
your voice is like the Yellow Tube ;

Novre.—The first of the Six Upper musical chords,

but—your name is the Robber Ché! I take the liberty of
feeling quite ashamed of you, General; it is not a seemly
name to have. If you don’t mind hearkening to me, Gene-
ral, I should like to go [on your behalf] to the states of
Wu and Yueh in the South, to Tsi and Lu in the North, to
Sung and Wei in the Hast, and to Tsin and T’su in the
West,—to induce the people to build a great city for you,
General, several hundred 7¢ in circumference, to establish a
state comprising several hundreds of thousands of families,
and to raise you to the dignity of prince, that you may begin
the world afresh.
Notr.—The translation of the last phrase is somewhat ‘

audacious ; but the original is obscure, and the Commentary
incomprehensible,

Tell your soldiers to lay down their arms; call together
Ché The Robber. 395

your brethren, and nourish them; sacrifice to your departed
ancestors. Such is the conduct of all Holy Men and
worthies; such is what the world desires !”

“ Come here, K’iu!” said Tao Ché, inafury. “Those
who may be over-persuaded by considerations of gain, or by
remonstrances, are all stupid, sordid, common people. My
towering stature and handsome looks, which everybody so
much admires, are due to the virtue of my parents. Do
you think I am not aware of them myself, without your
flattery? I have heard that those who are given to flatter-
ing a man to his face are also given to defaming him
behind his back. Now all that you have just been telling
me about the big city you want to build for me, and
the multitudes of subjects you want to place me over,
simply shows that you desire to entice me by the prospects
of gain, and reduce me to the level of the common herd.
How could the big city last for ever? Moreover, it could
not possibly be as great as the whole empire. Although
Yao and Shun possessed the empire, their descendants had
not as much land as could be covered with the point of an
awl, T’ang and Wu Wang both established themselves as
Emperors, but. their descendants were cut off and extin-
guished.

Nots.—The robber—or the author—is rather out here. In

the time of Confucius the 22nd sovereign in a direct line
from Wu Wang was actually upon the throne,

Was not this on account of the very greatness of their
prize—which caused others to strive for it? Again: I have
heard that, in ancient times, birds and beasts were more
numerous than human beings, and that men built themselves
nests in the branches of trees to avoid them. During the
day they picked up acorns and chestnuts; at nightfal they
396 The Divine Classic of Nan-Hua.

retired to their nests among the trees. For this reason
they were called the Nest-inhabiting race. In olden days,
people knew nothing of clothes. In summer they gathered
firewood, and warmed themselves with it in the winter; for
which reason they were called the Knowing-how-to-live race.
In the age of Shén-nung, men slept in perfect content and
freedom from care, and got up in the same satisfied state of
mind. They knew who their mothers were, but had no
knowledge of their fathers. They lived among the elks and
stags; they ploughed for what they ate and wove the
garments that they wore; no one had any idea of injuring
anybody else. This state of prosperity was the result of
the perfect virtue that prevailed. But Huang Ti was
unable to reach this pitch of virtue; he fought with Ch’ih
Yu upon the plain of Choh Lu, and a hundred i were
covered with the blood that flowed. Under the sway of
Yao and Shun, the relationship of Prince and Subject was
first instituted. T’ang deposed his sovereign, and Wu
Wang killed Chou. Subsequently to all this, the strong
maltreated the weak, and the many oppressed the few; and
ever since the times of T’ang and Wu Wang, [ the rulers ]
have been all tyrants. Now you want to furbish up the
principles of Wén Wang, and control the deliberations of
the empire; to instruct succeeding generations; to alter the
cut of people’s clothes, and to narrow their girdles; you
prevaricate and act the hypocrite in order to delude the
sovereign of the empire and acquire wealth and honours for
yourself. There is no greater robber in the world than you
are. Why doesn’t everybody call you the Robber K’iu,
instead of calling me the Robber Ché? You enticed Tsze
Lu to follow you, with your ‘honeyed words; you made him
discard his high-crowned cap and put away his long sword,
Ché The Robber. 397

and be guided by your instructions. Everybody said that
Confucius was able to put a stop to tyranny and prevent
the commission of wrong; yet afterwards, when Tsze Lu
desired to kill the Prince of Wei, he was not only unable to
accomplish the task but was himself minced into shreds on
the top of the East Gate. Such was the result of your
imperfect teaching. Yow call yourself a man of talent, and
a Holy Man? Why, you have been already twice expelled
from Lu; you were obliged to abscond from Wei; you were
reduced to utter straits in T's’i; and you were surrounded by
soldiers at Ch’én and Ts’ai. There’s not a place in the
whole empire that will put up with you! It was your
teachings that brought Tsze Lu to the misery of being
minced; you can neither take care of yourself nor of any-
body else. Is your doctrine, then, so worthy of reverence
after all? There is no one in the world who has a more
exalted reputation than Huang Ti; yet the virtue of even
Huang Ti was not absolutely perfect, in that he fought on
the plain of Chéh Lu, when blood flowed a hundred li
around. Yao was not paternal;

Nors.,—‘ He killed his eldest son."—ComM.
Shun was not filial ;

Nore.—* He banished the younger son of his own mother.”
—Comm.

Yii was paralysed on one side;

Novre.—Yii is said to have been actually paralysed by his
labours among the floods, Here, however, the expression ap-
pears to be metaphorical, and means that while one side of
his nature was devoted to public interests, the other, which
ought to have been devoted to his home and family, was
dead, The passage evidently alludes: to his passing his own
door three times during his eight years’ absence and never
going in, though he could hear his child crying inside.

T’ang deposed his sovereign; Wu Wang chastised Chou ;
’

398 The Divine Classic of Nan-Hua.

Chou imprisoned Wén Wang at Yiu Li. These six worthies
are all held in the highest estimation by the world; yet
when you come to look into the matter, you will find that
they all corrupted their original nature—or pristine purity
—by the pursuit of gain, and inverted their proper passions
by main force! Their actions were therefore shameful in
the highest degree. Péh Yi and Shu Ch’i, whom the world
calls men of worth—or virtue—both declined accepting the
sovereignty of Ku Chu, and died of starvation on the
southern side of the Shou-yang Mountain, their bones and
flesh being left unburied. Pao Kiao emblazoned his own
actions, condemning the world around him; and he em-
braced a tree and died.

Notse.—The incident referred to is thus described by the
Commentary. Pao Kiao, wearing very ragged clothes, and
leaning on a stick, met Tsze Kung on a-road. “Ay!” said
Tsze Kung; “how is it I find the Master in such a sorry
plight?” Pao Kiao made an irritating and abusive reply ;
Tsze Kung retorted in a similar strain, at which Pao Kiao
‘was put so much out of countenance that he came to a dead
stop and stayed there till he dried up.

Shan-t’u Ti remonstrated with his sovereign; but his
words being disregarded he tied a stone to his back, jumped
into a river, and became food for fishes and turtles. Kieh
Tsze-t’ui was the most loyal of men; he cut flesh from his
thigh to feed Wén, Duke of Kin. When, however, the
Duke regained his kingdom, he forgot his benefactor. At
this Tsze-t’ui was angered; so he went away, and, embracing
a tree, was burnt to death.

NotE.—The Duke, repenting of his ingratitude, sent after
him ; but failing to discover his whereabouts, ‘set fire to the
thicket in which he was hiding in order to drive him out
of it. The only result of this manceuvre, however, was that
the man was burnt alive,

Wei Sang made an appointment with a girl under a bridge;
but the girl failed to come, and as Wei Sang would not stir
Ché The Robber. 399

' even when the tide rose, but clung to the supports of the
bridge, he was drowned. The deaths of these four men
differed in nothing from the killing of a dog or the shedding
of a pig’s blood—z. ¢., they were unimportant of themselves ;
but the certainty of the fate which befel them was as un-
avoidable as the importunities of a beggar. They fell victims
to the importance they attached to their own reputation,

Norr.—Literally, “they were entrapped in ils meshes,”

and held death in very light esteem; they thought nothing
of their life, and did not trouble to preserve it to old age.
Ministers whom the <-orld calls loyal do not resemble
Wang-tsze, Pi-kan and Wu Tsze-hii. Tsze-hii drowned
himself in a river, and Pi-kan had his heart torn out. People
called these two men loyal ministers [at the time], but after-
wards actually laughed at them! Viewing, therefore, all
the ministers who have existed from Péh-yi and Shu-ch’i
down to Pi-kan and Tsze-hii, there is not one deserving of
respect. But now, as regards your admonitions to me.
If you were to talk about’ ghosts and demons, I should not
understand you; if you were to talk about men, you see
that I have already said all there is to say. J have heard it
all before, and know it all. I will now tell you about human
passions. The eye desires to look at beauty; the ear desires
to hear sounds; the mouth desires to taste flavours; the will
desires to be gratified. Moreover, the greatest age to which
a men can attain is but a hundred years; a medium age is
eighty years; the lowest, sixty. During such a span of life,
allowing for sickness, emaciation, bereavement, loss, sorrow
and adversity, there are only four or five days in any one
month when a man can open his mouth and laugh. There
is no limit to the duration of Heaven and Earth; but a time
400 The Divine Classic of Nan-Hua.

is appointed beyond which the life of man cannot last.
Compared with the duration of that which has no limit, the
fleeting span of human life differs in nothing from a swift
colt flashing past a crevice; there is no time in it for a man
to realise all his desires. Those who try to prolong their
lives do not undetstand the true principle of Nature.

“So I reject everything that you have said to me, K'iu.
Be off at once, and go back to the place you came from.
Don’t make any further reply. Your doctrine is all buzz
and flutter and unrest—deceitful, specious, hypocritical, and
false; it will never bring any one's virtue to perfection.
What use is there in discussing it at all?”

Then Confucius made two bows and retired hastily; he
passed out of the door, mounted his chariot, and, in trying
to seize the reins, let them slip three times. His eyes were
so dazed that he could see nothing: his complexion was the
colour of dead ashes; he leant against the crossbar of his
carriage with his head bent down, unable to draw his breath.
On arriving outside the East Gate of Lu, he met Liu-hia-
ki. “The last few days that we have not met have been a
blank to me,” said Liu-hia-ki;—‘but your carriage and
horses ‘look travel-stained; can you have been to see Tao
Ché? "—* Thave!” replied Confucius, looking up to Heaven
with a sigh.—“And didn’t you find him opposed to all your
ideas, as I said you would?” pursued the other. “I did,”
replied Confucius. ‘I may be said to have burnt myself
with caustic without being sick. I rushed off, as it were, to
tamper with a tiger’s head and take him by the beard; and
I only just escaped the tiger’s mouth!”

Tsze Chang asked Mr. Easily Satisfied, saying, “ Why do
you not practise benevolence, rectitude, filial piety and
Ché The Robber. 401

fraternal duty? If you don’t, men will place no confidence in
you; if men place no confidence in you, they will not entrust
you with any responsibilities; and if they do not entrust you
with responsibilities, you will not acquire gain. Wherefore,
if we regard reputation and consider gain, we find that they
both spring from the practice of rectitude; so that even if
you discard notoriety and profit, and revert to your natural
disposition, neither you nor any other worthy can yet help
practising this virtue for a single day.”

NotE.—Because it springs from the original nature. The
other denies this.

“Those who have no, sense of shame,” replied Easily
Satisfied, “ grow rich; those in whom great confidenceis placed,
make a figure in the world. Those who achieve notoriety
and profit are such as have no shame, and yet in whom
confidence is placed. Wherefore when we regard notoriety
and consider profit, we find that both spring from confidence
being placed in people. If you discard notoriety and profit,
and revert to your natural disposition, that is what every
worthy does by just clinging to his original nature.”

“Formerly,” replied Tsze Chang, “ Kieh and Chou both
enjoyed the Imperial dignity, and their riches were com-
mensurate with the whole empire. Yet now, if you tell the
lowest and worst of men that they are acting like Kieh and
Chou, they will flush up with resentment; so that even mean
men regard these two emperors with contempt. Confucius
and Mih Tsze were but ordinary persons—i.e., simple or
private subjects. Yet, if you tell a Prime Minister that his
actions may be compared to those of Confucius and Mih
Tsze, he will blush [with modesty and pleasure], and vow
that he is unworthy of so high a compliment; so that even
402 The Divine Classic of Nan-Hua.

men of the greatest worth regard these two with genuine
veneration. Wherefore, although a man’s grandeur be that
of the Son of Heaven, he is not necessarily noble; though
his poverty be that of an obscure citizen, he is not necessarily
mean. The difference between nobility and meanness lies in
the beauty or the baseness of one’s actions.”

“ A petty thief,” rejoined Easily Satisfied, “is clapped in
jail; a big robber becomes a feudal prince. And men of
unblemished integrity will live in the palace of such a prince,
Formerly, Siao-péh, Duke of Huan, murdered his elder
brother and married his sister-in-law; yet Kuan Chung
became his minister. ‘T’ien Ch’éng-tsze murdered his sover-
eign, and possessed himself of the kingdom; yet Confucius
accepted a present of silk from him. Kuan.Chung and
Confucius both condemned these men in theory, yet they
abased themselves below their level in practice. Their con-
victions and their inclinations struggled convulsively to-
gether in their breasts; was not this an instance of perversi-
ty?’ As it is said in books,—Who is bad, and who is good?
If a man succeeds, he is acknowledged as leader; if he fails,
he just falls into the rear.”

“ But if you don’t act according to the received standards
of virtue,” said Tsze Chang, “you destroy the distinction
which exists between our relatives and those who are not
connected with us; there will be no difference made between
the upper classes and the lower, or between old and young.
How, then, can the Five Relationships and the Six Reci-
procal Duties be properly adjusted?”

“Yao,” replied Easily Satisfied, “killed his eldest son;

Shun banished his younger brother. Was that in accordance
with the law of human relationship? T’ang deposed Kieh,
Ché The Robber. 403

and Wu Wang killed Chou; was that a proper thing, as
from subordinates towards their superiors? Prince Ki was
reckoned as the heir-apparent—his elder brothers being
passed over—and the Duke of Chou killed his elder brother ;
where was the distinction which should be made between
elder and younger, in these instances? Confucianists speak
deceitfully, and Mihists hold the doctrine of Univergal Love;
where, here, are the distinctions that should exi&t between
the Five Relationships and the Six Reciprocal Duties ?
Again: you aim at notoriety—I, let ye "say, at profit.
Now the actualities of notoriety and’ * profit are not all
in harmony with right principles, nor will they all stand
examination from the standpoint of true doctrine.

NotE.—Or, perhaps, “cannot be obtained by following
right principles, or found in the True Doctrine,

Let us two dispute, to-day, about these matters in a discur-
sive manner—z.e., without binding ourselves by any rule or
standard; and we will say, The mean man seeks wealth—
the superior man, reputation. But it was when each man
effected a change in his original nature, that this difference
took its rise. Afterwards, if they discard their respective

idiosyncrasies, and seek again their natural inaction, ,

NotE.—This expression is a somewhat confused medley of
text and commentary,

there will be no longer any difference between them. Where-
fore it may be said that in order not to be a mean man, it is
just necessary to revert to one’s original or Heaven-im-
planted nature; and in order not to be a superior man, it is
necessary to comply with the Principle of Heaven. Do not
ask which is crooked and which is straight, but guide
yourself by the touchstone of Nature. Look around you
404 The Divine Classic of Nan-Hua.

upon all sides, and observe the seasons of decadence and
decease; use your natural faculties to discriminate between
truth and error. Only set your mind to walk constantly in
the way of Nature; do not swerve from that course, or cast
about how to perfect your integrity. Renounce your
activity; do not pursue riches; do not strive after
completion; for if you do, you will lose your original
nature.

Note.—The Commentary, which I have not adopted,
explains this differently :—“If you do not pursue, you will
become rich ; if you do not strive, you will become perfected ;
follow this rule of renunciation, and then you will get back
to Nature.’ Then come some dreadful examples of the
opposite course :—

Pi-kan had his heart torn out, and Tsze-hii lost his eyes;
such are the evils of being loyal. An upright man will
bear witness against his own father,—

Nore.—See Lun Yi, Book xiii, chap. 18,

and Wei Sang was drowned; such are the troubles incident
to sincerity. Pao Kiao stood up till he dried, and Shén
Tsze refused to maintain his own integrity [innocence];
Note.—Though falsely accused of poisoning some sacrifi-
cial meat. See Mayers’s Manual, Shén Shéng, 612, He hanged

himself sooner than discover the true culprit, for his father's
sake,

such are the injuries incident to disinterestedness. Confucius
never saw his mother,

Nore.—“ There is no reliable evidence of this,” says the
Commentary.

and K’uang Tsze never saw his father [after he had
been turned out of doors]; such are the losses incident to
Ché The Robber. 405

integrity. All these events, which have been handed down
from former ages to the present time, happened through the
pressure put upon worthy men to be veracious in their
words and inflexible in their actions; and therefore it was
that they met with these calamities and incurred these
visitations.”

Mr. Discontent asked Mr. Know-the-Equilibrium, saying,
“There is not a single man in the world who does not
pursue notoriety and profit. And why? Because if a
man is rich, everybody resorts to him—for assistance or
patronage; those who thus resort to a man, place them-
selves in a subordinate position towards him; and this
involves paying him respect. Now this self-abasement and
paying of respect is all undergone by people with a view to
securing long life, personal tranquillity, and pleasure. You,
Sir, have no mind to all this; is it because your acquaint-
ance [with such matters] is small, or that, knowing about
them, your strength is insufficient for the task? Or is it
that you have too much reverence for the True Doctrine ?”

“The men to whom you refer,” replied Know-the-Equili-
brium, “look upon all their neighbours and contemporaries
as inferior to them, and consider themselves a sort of
superior race, very different from the common herd. But
as they have not a single original idea in their own heads,
they are obliged to dive into the records of ancient and
modern times [to find precedents, theories, etc.]; so that
all their opinions about right and wrong—or truth and error
—are simply based upon the views of others. Thus they
discard their most important possession—life—and renounce
their most honourable possession—the Doctrine—in pursuit
of the objects they desire. In employing such means to
406 The Divine Classic of Nan-Hua.

acquire long life, bodily health, pleasure, and so forth, are
they not a long way beside the mark? They take no account
of the sorrow or the contented happiness of which they are
themselves the subject; they do not look into their own
hearts for apprehensiveness and timidity, happiness and
delight; though they know what to do, they do not know
how to do it; so that even if they succeed in obtaining the
Imperial dignity itself, and acquire the whole empire as
their riches, they are still a prey to misery.”

‘“‘ But,” rejoined Discontent, ‘nothing is of disservice to
a wealthy man. He can indulge his taste for the beautiful
to the very utmost, and his power has no bounds. He can
attain to what other men cannot; he can do what even
Holy Men are unable to. He appropriates the strength
and bravery of others, for the purposes of intimidation and
compulsion; he makes use of the knowledge and the coun-
sels of others as his own intelligence and perspicacity; he
usurps other people’s virtue, and so gets the name of being
a virtuous man himself. He is no prince, yet he gives him-
self all the airs of a reigning sovereign. Moreover, appre-
ciation of beauty, of music, of the pleasures of the table, of
power and of influence, is natural to the, human heart; it
does not require education before it can be felt. The body
does not need the example of others before it can experience
enjoyment; desire and hate, avoidance and pursuit, do not
require the promptings of a teacher; they form part of the
original nature of man. The world may condemn these

words of mine, but who can deny their application to him-
self?”
Note.—The passage which follows is very ambiguous, and

differently rendered by two different Commentators, I there-
fore give both versions, side by side,
Ché The Robber.

“The wise are inactive as
regards themselves,” replied
Know-the-Equilibrium, “ in
that they do not seek these
things; and the result of
their inaction is to nourish
and tranquillise the people,
so that they—the people—
never overstep the proper

407

“ Although the wise may be
moved to action on account
of the people,” replied Know-
the-Equilibrium, “they will
yet never swerve from that
upon which they have re-
solved; so that they [the
people] are always satisfied,
and never strive for more.

boundary. Therefore their

hearts are always contented,

and they strive for nothing

more.

It is because they desire no more that they do not strive to
gain more than they possess already. Although the strivings
{of a discontented man] may reach to the four quarters of
the world, he will yet not acknowledge himself to be
covetous. The contented, on the other hand, have always a
superfluity ; wherefore they decline, rather than struggle to
obtain, further advantages. And yet, though they may
even refuse the empire itself, they make no claim to be
considered disinterested. The fact is, that disinterested-
ness and covetousness are not the offspring of external
causes, [but features of a man’s personal character]; as
may be seen by looking in upon oneself. Although [the
wise] attain to the Imperial dignity, they do not carry
themselves arrogantly towards others on the strength of
their illustrious position; though their wealth be commen-
surate with the whole empire, they do not on that account
treat others with contempt. This is because they bear in
mind the dangers incident to their situation, and think of
the changes and vicissitudes that may afterwards befal them;
while, if they consider the injury to which their original
nature is exposed, they will decline [the empire] altogether,
408 The Divine Classic of Nan-Hua.

and refuse to accept it. This shows that they do not
hanker after notoriety and the praise of men. When Yao
and Shun were rulers, the empire was at peace; not that
they practised benevolence towards their subjects, but that
they did not injure the people’s lives in the pursuit of ad-
vantages for themselves. Shan Keuen and Hsi Yu both
had a chance of becoming emperors, but they would not
avail themselves of it; not that they refused it at random,
but because they would not serve the empire at the expense
of injury to themselves. All these four men sought their
own advantage, and avoided whatever would injure them;
yet the world calls them all sages, and therefore they all
have notoriety, though none of them aimed at acquiring
either notoriety or praise.”

** But if men cling to nothing but empty reputation,” said
Discontent, “ they will incur actual distress; they will exist
at the expense of all that sweetens life, and have barely
enough to keep them alive. They will be like men who
have some chronic malady or suffer from permanent desti-
tution, and yet are not dead.”

“Happiness consists in tranquillity,” replied Know-the-
Equilibrium; “abundance is injurious, of whatever it may
be; while wealth is the most injurious of all. Now rich
folk’s ears are always longing for the music of bells and
drums, flageolets and flutes; their palates lust after the
flesh of fed beasts, and the flavour of generous wines; all of
which excite their desires, and cause them to forget their
proper duties. Is not this all so much derangement [of their
hearts]? They are just immersed in gluttony and lascivious-
ness, trusting in their riches to pander to their passions ;
they are like men trying to walk up [an incline] under a
Ché The Robber. 409

heavy load. In this they may be called miserable. They
covet riches to appease their desires, and power in order to
distance all competitors. Living retired at home, they drown
themselves in the delights of music and lust; and when they
are fat and sleek [with rich fare and a lazy life] they take
advantage of the means at their command to tyrannise over
others. In this they may be called diseased. In their
eagerness for wealth and gain, they are never satisfied; even
though they may be up to their eyes and ears in lucre, they

_ still want more and more. In this their actions may be
called shameful. They are unable to spend the money they
heap up; they hug it to their breasts, and will not part with
it. Their hearts are full of anxiety and care, yet still they
pursue gain without knowing when to stop. In this they
may be called unhappy. Indoors, they are in constant
dread of thieves; when they go out, they are afraid of being
attacked by robbers. At home, they barricade their windows
and protect their upper storeys; abroad, they dare not walk
alone. Such is the terror they endure. These six things
are considered injurious in the highest degree by everybody ;
but rich people never bestow a thought upon them until, at
last, disaster really comes; then they would give all their
faculties and all their wealth for a single day of peace—and
find it is beyond their grasp. Then the reputation and the
lucre they have been striving for, exist no more; how deluded,
therefore, are those who strain their minds and wear out
their bodies, in struggling for such things as these! ”
410 The Divine Classic of Nan-Hua.

CHAPTER XXX.

Tue Love or SworpDs.

In former times, Wén, Prince of Chao (Wén Wang) took
great delight in swords. Over three thousand men lived
just outside his palace, and fenced every day and night in
his presence. Several hundreds were killed in the course
of a year; yet he was so fond of the accomplishment that he
could never have enough of it. When things had gone on
like this for three years, the state deteriorated in prosperity,
and the neighbouring princes conspired against it. K’uei,
the Crown Prince, took the alarm, and offered a reward to
those about him, saying, ‘I will give a thousand ounces of
gold to any one who will venture to remonstrate with the
King, and cause him to put a stop to this swordsmanship.”
“Chuang Tsze is up to that,” replied his attendants. So
the Crown Prince despatched a messenger to Chuang Tsze,
with a present of a thousand ounces of gold. Chuang Tsze
declined the present, but accompanied the messenger back
to see the Prince. ‘What commands has your Royal High-
ness for me,” said he, ‘that you have sent me a thousand
ounces of gold?”—‘TI have heard, my Master,” replied the
Crown Prince, “that you are as sagacious as the Holy Men,
and I therefore took the liberty of respectfully offering a
The Love of Swords. 411

thousand ounces of gold to your servant. But if the Master
will not accept it, how can I venture to make the request I
wish to?” ‘T have heard what it is that your Royal High-
hess wants of me,” said Chuang Tsze; “you want a stop
put to this hobby of the King’s. Now if your servant were
to address His Majesty upon the subject, and he were to
take offence, I should disappoint your Royal Highness; in
which case I should incur punishment and die. What good
would the gold. be to me in that case? If, on the other
hand, I were to succeed in my undertaking, and not offend
the King, and consequently give satisfaction to your Royal
Highness, what could I not obtain that I wish for, in the
whole state?—[q. d., a thousand ounces of gold would be a
very trifling matter to me then: my fortune would be made! ]””

“True,” replied the Crown Prince. “ Now, as you know, his
Majesty sees nobody but swordsmen.” Chuang Tsze assented,
adding, “And I am an expert in swordsmanship.” “Good,”
rejoined the Crown Prince. ‘Now the swordsmen whom
his Majesty is in the habit of seeing have all got towzled
hair rising abruptly from their temples, battered-in caps with
tangled fringes, and coats cut short behind; they have staring
eyes, and are very reserved of speech. This style pleases
the King ; so if you insist upon wearing your scholar’s-dress
when you go to see him, you will have the greatest difficulty
in accomplishing the end in view.” “Then by your leave,”
said Chuang Tsze, “I will prepare a swordsman’s dress.”
In three days the costume was ready, and Chuang Tsze came
in with it on to see the Crown Prince; whereupon the Crown
Prince accompanied him into the royal presence. The King
awaited their approach with drawn sword. Chuang Tsze did
not comply with the customary etiquette of hurrying as he
entered the palace gates, nor did he make a bow when in the
412 The Divine Classic of Nan-Hua.

presence of the King. Then the King said,

“What have you to say to us, that you have caused the
Crown Prince to speak to us beforehand on your behalf?”

“Your servant has heard that your Majesty takes great
delight in swordsmanship,” replied Chuang Tsze; “ and it is
-with reference to this that I have come.”

“And have you any skill in cut and guard?” enquired
the King.

“T can kill one man to every ten paces for a thousand
without stopping,” said Chuang Tsze.

“Then you have not a match in the entire world!”
exclaimed the King, in huge delight.

“ When I am fencing,’’ continued Chuang Tsze, “ my first
care is to impress my antagonist with the idea that I am a
mere nobody; then, to give him an advantage; then, to wait
before I lunge, and finally to reach him before he reaches
me. I should greatly like to have a trial of skill!”

“Sir,” replied the King, “rest yourself in my house, and
wait till I order my people to make preparations for the
performance; then I will request your presence.” So the
King marshalled his swordsmen and put them to the test for
seven days, at the expiration of which time there were over
sixty killed and wounded; then he selected five or six, whom
he caused to enter the palace, swords in hand, and, beckoning
to Chuang Tsze, said, “Now I am going to put all you
famous swordsmen to a trial of skill.” “TI have longed for
this for ages,” replied Chuang Tsze. ‘‘ What length of
sword do you prefer?” enquired the King. ‘“ Any length
will suit me,” said Chuang Tsze; “though at the same time
Ihave three swords, any one of which I will use as your
Majesty may desire. Be pleased to select one, and then we
will proceed.” “I should like to know what three swords
The Love of Swords. 413

you refer to,” remarked the King. ‘They are the Sword of
the Emperor, the Sword of the Feudal Princes, and the
Sword of the Common People,” replied Chuang Tsze. “ And
what is the Sword of the Emperor like?” enquired the King.
Then Chuang Tsze said,

“The cities of Yen-ki and Shi-ch’éng form its point. Ch’i
and Tai are its edge. The states of Tsin and Wei are its
back. The states of Chou and Sung are its socket. The
states of Han and Chao are its hilt. The outlying barbarous
districts form its sheath. The four seasons are its outside
wrapper. The Pdh sea [Gulf of Chihli] is twisted round it.
The Ch’ang range is the girdle from which it hangs. It is
made of the Five Elements. The art of wielding it is
expressed in words which relate to punishments and rewards.
It is under the divided influence of the Yin and Yang. In
the spring and summer it is held motionless; in the autumn
and winter it is brought into play.

NoTe.—It was against the prejudice of those times to
execute criminals in the early part of the year.

When this sword is thrust forward, there is nothing left in
front of it. When waved aloft there is nothing left above
it. When brought downward, there is nothing left below it.
When brandished round and round there is nothing left on
either side. Upward, it cleaves the flying clouds; downward,
it cuts through the centre of the earth. Directly this sword
is wielded, the feudal princes are coerced and every one
submits. Such is the Sword of the Emperor.”

The King looked blank and bewildered. ‘“ And what is
the Sword of the Feudal Princes like?” he asked. Chuang
Tsze replied,

“The wise and brave are its point. The pure and dis-
interested are its edge. The virtuous and gentle are its back.
414 The Divine Classic of Nan-Hua.

The loyal and straightforward are its socket. The superior
and talented are its hilt. When this sword is thrust forward,
it goes through everything. When raised aloft, there is
nothing left above it. When brought downward, there is
nothing left below it. When flourished round and round,
there is nothing left on either side. Above, it revolves with
the round firmament and follows the Three Luminaries.
Below, it assimilates itself with the square earth and follows
the Four Seasons. In the centre it identifies itself with the
wishes of the people, and tranquillises them everywhere.
When this sword is wielded, it is like the rumbling of a
thunderpeal, and there is no one within the four boundaries
of the state who does not submit with reverence and obey
the behest of the Prince. Such is the Sword of the Feudal
Princes.”

“ And what is the Sword of the Common People?” asked
the King.

‘“‘[ Those whouse] the Sword of the People,” replied Chuang
Tsze, “have towzled hair rising abruptly from their temples,
battered-in caps with tangled fringes, and dresses cut short
behind; they have staring eyes, and are very reserved of
speech. The sword is used in combats which are held in the
presence [of the King]; above it severs necks, below it rips
up lungs and livers. Such is the sword-[smanship] of the
people; it differs in nothing from cock-fighting; in a moment,
the life of a man is cut short. It is of no use whatever in
state affairs; yet your Majesty, though possessed of the Im-
perial power, is still fond of using the Sword of the People.
In the humble opinion of your servant, this is quite unworthy
of your Majesty.”
The Love of Swords. 415

Note.—The confusion of metaphors in the above passage
is so bewildering as to render an intelligible translation
almost impossible. In the first two instances, the Swords
stand for the Imperial power and the Royal power, clearly
enough ; but in the last, it seems to mean the swordsmanship
of which the King was so fond, the actual swords that were
used, and the swordsmen who wielded them, It will be seen,
indeed, by the brackets employed above, that the text runs
literally, ‘‘ The Swords of the People have towzled hair,” etc.
It is difficult to extract any sense or consecutiveness from
such a medley,

At these words the King hauled Chuang Tsze into the
palace, while his major-domo served refreshments. Then the
King walked round Chuang Tsze three times, looking at
him. “Let your Majesty sit down quietly,” said Chuang
Tsze, “and tranquillize your perturbation. I have said all
there is to be said on the subject of swords.” After this,
the King did not stir outside his palace for three months;
and all the swordsmen killed themselves in their own

dwellings.

Nore,—Out of pique at the King’s neglect.
416 The Divine Classic of Nan-Hua.

CHAPTER XXXI.

Tue Oxp FisHerman.

Confucius, strolling to the Tsze-wei Grove, sat down to
rest upon the Apricot Altar.

Noter.—A place where Confucius had his school. WILLtAMs,

His disciples fell to reading; Confucius sang to his lute and
thrummed his guitar by turns. Before he had got half-way
through one song, an old fisherman stepped out of his boat
and came towards them. His beard and eyebrows were all
white; his hair was loose and unbraided, and his sleeves
hanging. He walked across the beach, but ere he reached
the dry ground he paused, placed his left hand on his knee,
resting his chin upon his right, and listened. When the
song was ended, he beckoned to Tsze Lu and Tsze Kung,
both of whom responded to the sign. Then the stranger
pointed to Confucius, and said, “What sort of a man is
that?”—“ That is the Superior Man of Lu,” replied Tsze
Lu. ‘“ What family does he belong to?” asked the fisher-
man. ‘To the K’ung family,” said Tsze Lu. ‘ And what
is his business?”’ pursued the stranger. Before Tsze Lu
could answer, Tsze Kung replied, “Mr. K’ung lays great
stress upon loyalty and good faith; all his conduct is actuated
The Old Fisherman. 417

by benevolence and rectitude; he has instituted reforms in
ceremonies and music; he has placed the five relationships
of mankind upon their proper footing. Above, he is loyal
to the sovereign; below, he ameliorates the people; and thus
he benefits the whole empire. This is the business of Mr.
K’ung.” “Is he a reigning prince?” enquired the stranger.
‘¢ He is not,” replied Tsze Kung. “ Or a prince’s minister?”
continued the stranger. “No,” said Tsze Kung. Then the
fisherman laughed and walked away, saying, ‘‘ Benevolent—
well, then, let him be benevolent; but he won’t be able to
escape [the evils incident to humanity]. By troubling his
mind and wearing out his body, he endangers his pristine
purity. Alas, alas, that he should stray so far from Nature!”

Then Tsze Kung went and reported the affair to Confucius.
Confucius laid his instrument aside and rose, saying, “‘ He
must be a Holy Man!” Then he descended [the altar] and
went insearch of him. Arrived at the brink of the water, he
found the fisherman just shoving off his boat with a pole,
preparatory to leaving. When he saw Confucius, however,
he turned towards him and stood still. Confucius stepped
backward, prostrated himself twice, and then approached
again. ‘‘ What do you want?” asked the stranger. “ Just
now,” replied Confucius, “ you went away before you had
finished what you were saying. I am a very inferior person,
and do not fully comprehend the meaning of your words;
wherefore I humbly wait [to hear more]. I long to hear
even the sound of your coughing and spitting, that the
assistance you have already given me may be completed.”
‘‘ Ah!” sighed the fisherman, “ your fondness for instruction
is great indeed.” At this Confucius prostrated himself
twice more, and got up saying, ‘I have cherished instruction
from my childhood, and though I have now reached the age
418 The Divine Classic of Nan-Hua.

of sixty-nine I have never yet heard the perfect doctrine ;
but Ican no longer dare not to empty my mind [of all its
preconceptions and-ask you to fill it for me].” The stranger
replied, “ Like seeks like, and echoes resemble the sounds.
That is unquestionably a principle of Heaven—or, law of
nature. I will now bring your actions to the test of that
which I possess [the principle of Heaven]. All that you
busy yourself with are the affairs of men. The Emperor, the
feudal princes, the ministers, and the common people—these
four classes have each their respective duties to perform. This
state of things is the great virtue of government. There
cannot be greater confusion than when these different classes
move out of their proper spheres. The officers should look
after their special functions, and the people busy themselves
about their own affairs; then there will be no encroachment
on other people’s rights. Waste and deserted fields, houses
which let in the wet, insufficient clothes and food, taxes
unprovided-for, discord between wives and concubines, dis-
regard of the relative positions of old and young: these are
the sorrows of the People. Insufficient abilities for the
discharge of their functions, neglect of official duties, want
of probity in their actions, laziness and carelessness among
the understrappers, absence of meritoriousness and excellence
in conduct, and laxity in performance among those high in
rank: these are the sorrows of the Officials. No loyal
ministers at Court, the state in a condition of anarchy,
unskilful artificers and workmen, common or unsuitable
articles presented as tribute, neglect in appearing at Court
at the proper seasons, and disobedience towards the Emperor;
such are the sorrows of Feudal Princes. The Yin and Yang
out of harmony, cold and heat failing to come when they
ought to, resulting in injury to everybody and everything—
The Old Fisherman. 419

feudal princes tyrannical and rebellious, robbing each other
of their territory and waging war among themselves on their
own responsibility to the ruin of their subjects, no attention
being paid to ceremonies and music, the wealth and substance
of the people insufficient for their needs, the human relation-
ships disregarded, the people demoralised and in disorder :—
such are the sorrows of the Emperor and of his Ministers,
Now in the first place, you have not the rank of a sovereign
prince or of an Imperial counsellor, nor, in the second place,
do you hold any official position under any minister, high or
low; yet you presume, upon your own authority, to reform
ceremonies and music, to regulate the five relationships, and
to remodel the people. Don’t you take a great deal too
much upon yourself? Again; men have eight infirmities,
and there are four sources of injury connected with the
despatch of business. These should not be ignored. To
meddle in matters that do not concern one, is called mono-
polising. To put in one’s word upon a subject which one
has not considered, is called loqguacity. To try and draw
out people’s thoughts by wily or suggestive remarks is called
cajolery. To agree with others, whether what they say be
right or wrong, is called sycophancy. To enjoy speaking
about the wickedness of others is called calumniousness. To
part friends and cause division between intimates is called
mischievousness. To eulogise and slander people alike falsely
and deceitfully is called depravity. To put on different
expressions of face without regard to right or wrong, with a
view to getting at the secret wishes of another, is called
scheming. A man who has these eight defects corrupts others
and injures himself. A good man will not be his friend,
nor will an enlightened prince have him for a minister.

“ And now as regards the four sources of injury which are
420 The Divine Classic of Nan-Hua.

connected with the transaction of affairs. Love of managing
public business, and of changing, altering, and tinkering what
is of long standing in order to get a reputation for energy
and merit, is called pretentiousness. To rely upon one’s own
wisdom in acting arbitrarily—z.e., without authority—in
order to appropriate the power of others to one’s own use, is
called covetousness [ambition?]. Seeing one’s own faults
and not reforming, listening to the remonstrances of others
and only going from bad to worse, is called intractadility.
To approve aman as long as he is in accord with oneself,
and to condemn him when he is no longer so, saying he is
bad when he is really good, is called perversion of justice.
These are the four sources of trouble. Only when a man is
able to renounce the eight infirmities and to avoid falling
into these four evils, may he receive instruction.”

Confucius blushed, and heaved a sigh. Then he prostrated
himself twice, and said, as he rose, “I was twice hunted
out of Lu; I had to escape from Wei; my tree was cut
down in Sung; I was surrounded by soldiers in Ch’én and
Ts’ai. I do not know what fault I had committed to incur
these four distresses ! ”

The stranger looked grieved, and, with a change of coun-
tenance, replied, “ You are, indeed, excessively dull of com-
prehension! There was once a man who was afraid of his
own shadow, and had a strong dislike to his own footprints.
So he tried to escape from both; but the quicker he ran
the more footprints he made, and fast as he went his shadow
still kept up with him. He thought he was going too slowly;
so he ran faster and faster without stopping, until his
strength gave out and he fell dead. He did not know that
if he had stayed in a shady place his shadow would have
disappeared, and that if he had only remained quiet and
The Old Fisherman. 421

motionless he would not have made any footmarks. Stupid
fellow that he was! Now you are forever prying into the
subtleties of benevolence and rectitude, examining the
boundary which separates resemblance from dissimilarity,
observing the changes of motion and repose, studying the
rules of giving and receiving, regulating the passions of
fondness and dislike, and harmonising the limits of joy and
anger. It is impossible for you to avoid sorrow! It is
your duty, rather, to chasten your body; to preserve un-
sullied your original purity, and to leave external affairs to
others; then-you will be free from trouble. At present,
instead of chastening (or cultivating ) your body, you are
meddling with other people; is not that external ?”

“May I venture to ask what you mean by my original
purity ?” asked Confucius, with another blush of shame.

“ The original purity of a man,” replied the stranger, “is
the subtlest part of his unsullied spiritual nature. If that
is not kept pure and unalloyed, he cannot influence others.
Wherefore, those who weep by compulsion—z.¢., because
they think themselves forced to do so by conventional
considerations—do not really grieve, though they lament;
those who are angry by compulsion do not inspire dread,
though they may affect severity; those who are affectionate
by compulsion are not really on harmonious terms [ with
their relatives, etc.] though they may smile. Whereas, on
the other hand, those who sincerely grieve lament inwardly,
though they may utter no sound; those who are really
angry inspire dread, although they may give no vent to
their indignation; those who are really affectionate har-
monise with others, though they may never smile. Those
who are inwardly genuine give outward manifestation of
their genuineness; wherefore everybody ought to honour his
422 The Divine Classic of Nan-Hua.

Heaven-implanted purity—[the source of outward genuine-
ness ].

Norr.—Here we have a double use of the word J. The
first time it occurs in this passage it is translated “ original
purity,” and refers to the uncorrupted nature or disposition
of man—his only read or genwine part—implanted in him

by Heaven ; K I + Its popular signification of “genuine ”
is closely allied to this; and the inwardly genuine are those

who follow the dictates of their unpolluted RK in. The
difference between the inner and outward genuineness may

be said to be as fig is to i.
If this original purity be made the standard of human
actions, parents will be treated with filial piety, and sover-
eigns with unswerving loyalty; wine will be drunk in good-
fellowship and pleasure, and bereavements will he sincerely
mourned. The principal thing a man will set before himself
as a loyal subject, will be to accomplish what be undertakes ;
in drinking wine, the chief object will be to get jolly; in
cases of bereavement, the principal thing will be to grieve
sincerely; in serving one’s parents, the principal thing will
be to gratify their wishes. The chief excellence of accom-
plishing any undertaking is the disposition to conceal the
trouble one has been at in the performance of his duties to
the Prince. The gratification of the wishes of one’s parents
in serving them, implies giving them just what they want,
irrespective of what it may be like—good or bad, common
or recherché, etc. The pleasure of drinking wine does not
spring from the wine or the dishes themselves, but from the
goodfellowship which they engender. The principal thing
‘in affairs of bereavement is that one’s grief should be sincere,
and mere ceremonies and etiquette disregarded. Ceremonies
are nothing but external conventionalities. The unsullied
nature comes from Heaven; it is self-existent, or sponta-
neous, and may not undergo change, Wherefore, the Holy
The Old Fisherman. 423

Man moulds himself in accordance with Heaven—or Nature
—venerates his original purity, and does not torture it into
compliance with prevailing fashions, The stupid, or un-
enlightened, do the very reverse of this. They are unable
to follow the dictates of Heaven, and have regard only to
the opinion of other people. They have no idea of ‘holding
their original purity in honour, but are constantly chopping
and changing about to suit the fashions of the world, so
that they are never content. Alas, alas, for you! You have
all along been immersed amid the counterfeits of men, and
now, too late, begin to ask about the Great Doctrine! ”

Then Confucius again made two prostrations and rising, -
said, “It is by the gracious favour of Heaven that I have
met you to-day. If, Sir, you will not consider it a disgrace
to you, let me become your servant, and receive your in-
structions in person, I venture to enquire where you live,
that I may become your pupil, and eventually learn the
whole of the Great Doctrine.”

“T have heard,” replied the stranger, “that the Doctrine
may only be imparted to one who is capable of walking in
it; then he will go on till he arrives at its divinest mysteries,
But those who are incapable of walking in its way, must
never on any account have it imparted to them; then no
blame will attach to those who possess it. Therefore, be
greatly on your guard !—TI leave you; I leave you.”

So he shoved off his boat and departed, punting slowly
and lazily round the reeds. Then up came Yen Yuen with
the carriage, and Tsze Lu handed the reins to Confucius.
But Confucius did not turn his head; he waited till the rip-
ples in the water had subsided and the sound of the receding
boat had died away, and then only did he venture to ascend
his chariot. Tsze Lu, who was standing on one side,
424 The Divine Classic of Nan-Hua.

remarked, “TI have attended the Master now for a long time,
but never before have I seen him treat anybody with such
excessive reverence. When a King of Ten Thousand Cha-
riots, or a Prince of One Thousand Chariots, sees the
Master, neither fails to treat him with the courtesy due to
guests and equals, and yet the Master maintains a reserved
and haughty air. But to-day, an old fisherman stands erect
in front of you with his punting-pole in hand, and you bend
your back, and stoop, and make double prostrations as you
converse with him! We disciples all wonder at you, Master.
How can an old fisherman be entitled to such respect as
this?”

Confucius leant upon the crossbar of his carriage with a
deep sigh. ‘It is indeed a matter of enormous difficulty to
convert you, Yin,” said he. ‘ You have been steeped in
ceremonies and rectitude for such a long time that you have
not yet got rid of your native dulness and stupidity. Come
nearer, and let me explain the matter to you. To meet an
elder and not treat him with respect, is to transgress the
rules of courtesy; to see a sage and not reverence him, is
to be unmindful of what is due to worth.

NotE.—Such I take to be the meaning here of ” C .

If this fisherman were not a Perfect Man, I could not thus
humble myself before him; for if one humbles oneself in-
sincerely, one loses one’s original purity.

Notre.—The Commentary’s version of this sentence strikes
me as absurd :—“ If a man humbles himself before another
without complete sincerity, he will fail to obtain the other

!

man's i.” (

That, therefore, would be to inflict Jasting injury upon
oneself, Alas, alas! There is no greater calamity than
that of being unmindfal of what is due to worth; and yet
The Old Fisherman. 425

you wilfully incur this evil! Moreover, what is Nature?
It is that from which all Creation springs. When things
lose this Principle, they die; when they receive it, they are
born. If men, in acting, run counter to it, they fail; if
they comply with it, they accomplish the end in view.
Wherefore, wherever this Principle of Nature is to be
found, the Holy Man reveres it. That old fisherman may
be said to be in full possession of it; how, then, could I
venture not to treat him with respect ?”

LHE END,
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