Zhuangzi

Yio was looking about him at Hwa2, the border-warden of which said, 1 Ha ! the sage! Let me ask blessings on the sage ! May he live long ! ’ sovereign. The phraseology is based on the rules for the rise of sub-surnames in the same clan, and the consequent division of clans under dilferent ancestors ; — see the Li K\, Bk. XIII, i, 10-14, and XIV, 8. 2 1 Hwa ’ is evidently intended for the name of a place, but where it was can hardly be determined. The genuineness of the whole paragraph is called in question ; and I pass it by, merely calling attention to what the border-warden is made to say about the close of the life of the sage (Taoist), who after living a thousand years, ascends among the Immortals =f|l|)) and arrives at the place of God, and is free from the three evils of disease, old age, and death ; or as some say, after the Buddhists, water, fire, and wind ! THE TEXTS OF TAOISM. BK. XII. Yio said, ‘ Hush ! ’ but the other went on, ‘ May the sage become rich ! ’ Yao (again) said, ‘ Hush ! ’ but (the warden) continued, ‘ May the sage have many sons ! ’ When Yho repeated his ‘ Hush,’ the warden said, ‘ Long life, riches, and many sons are what men wish for ; — how is it that you alone do not wish for them ?

’ Yao replied, ‘ Many sons bring many fears ; riches bring many troubles ; and long life gives rise to many obloquies. These three things do not help to nourish virtue ; and therefore I wish to decline them.’ The warden rejoined, ‘ At first I considered you to be a sage ; now I see in you only a Superior man. Heaven, in producing the myriads of the people, is sure to have appointed for them their several offices. If you had many sons, and gave them (all their) offices, what would you have to fear ? If you had riches, and made other men share them with you, what trouble would you have ? The sage finds his dwelling like the quail (without any choice of its own), and is fed like the fledgling; he is like the bird which passes on (through the air), and leaves no trace (of its flight). When good order prevails in the world, he shares in the general prosperity. When there is no such order, he culti¬ vates his virtue, and seeks to be unoccupied. After a thousand years, tired of the world, he leaves it, and ascends among the immortals. He mounts on the white clouds, and arrives at the place of God. The three forms of evil do not reach him, his person is always free from misfortune ; — what obloquy has he to incur ? ’ With this the border-warden left him. Yao fol¬ lowed him, saying, ‘ I beg to ask — ; ’ but the other said, ‘ Begone ! ’ pt. II. SECT. v. THE WRITINGS OF JTWANG-SZE.

When Yao was ruling the world, Po-^ang 3zekao 1 was appointed by him prince of one of the states. From Yao (afterwards) the throne passed to Shun, and from Shun (again) to Yti ; and (then) PoMang 3ze-kao resigned his principality and began to cultivate the ground. Yii went to see him, and found him ploughing in the open country. Hurry¬ ing to him, and bowing low in acknowledgment of his superiority, Yii then stood up, and asked him, saying, ‘ Formerly, when Yao was ruling the world, you, Sir, were appointed prince of a state. He gave his sovereignty to Shun, and Shun gave his to me, when you, Sir, resigned your dignity, and are (now) ploughing (here) ; — I venture to ask the rea¬ son of your conduct.’ 3ze'kao said, ‘When Y&o ruled the world, the people stimulated one another (to what was right) without his offering them re¬ wards, and stood in awe (of doing wrong) without his threatening them with punishments. Now you employ both rewards and punishments, and the people notwithstanding are not good. Their virtue will from this time decay ; punishments will from this time prevail ; the disorder of future ages will from this time begin. Why do you, my master, not go away, and not interrupt my work?’ With this he resumed his ploughing with his head bent down, and did not (again) look round.

In the Grand Beginning (of all things) there was nothing in all the vacancy of space ; there was nothing that could be named2. It was in this state 1 Some legends say that this Po-/Mang 3ze-kao was a pre-incar¬ nation of Lao-jze ; but this paragraph is like the last, and cannot be received as genuine. THE TEXTS OF TAOISM. BK. XII. that there arose the first existence 1 ; — the first exis¬ tence, but still without bodily shape. From this things could then be produced, (receiving) what we call their proper character2. That which had no bodily shape was divided 3 ; and then without inter¬ mission there was what we call the process of con¬ ferring 4. (The two processes) continuing in opera¬ tion, things were produced. As things were com¬ pleted, there were produced the distinguishing lines of each, which we call the bodily shape. That shape was the body preserving in it the spirit 5, and each had its peculiar manifestation, which we call its Nature. When the Nature has been cultivated, it returns to its proper character ; and when that has been fully reached, there is the same condition as at the Beginning. That sameness is pure vacancy, and the vacancy is great. It is like the closing of the beak and silencing the singing (of a bird). That closing and silencing is like the union of heaven and earth (at the beginning) 6.

The union, effected, as it punctuated;-^ M M, ^ M or if $E, M f M Each punctuation has its advocates. For myself, 1 can only adopt the former; the other is contrary to my idea of Chinese composition. If the author had wished to be understood so, he would have written differently, as, for instance, ^BE if 1 Probably, the primary ether, what is called the Thai K'x'a. 2 This sentence is anticipatory. 3 Into what we call the yin and the yang; — the same ether, now at rest, now in motion. 4 The conferring of something more than what was material. By whom or what? By Heaven; the Taoist understanding by that term the TSo. spirit. primal ether. pt. II. SECT. v. THE WRITINGS OF iTWANG-SZE. is, might seem to indicate stupidity or darkness, but it is what we call the ‘ mysterious quality’ (existing at the beginning) ; it is the same as the Grand Sub¬ mission (to the Natural Course).

The Master1 asked Lao Tan, saying, ‘Some men regulate the Tao (as by a law), which they have only to follow ; — (a thing, they say,) is admissible or it is inadmissible ; it is so, or it is not so. (They are like) the sophists who say that they can dis¬ tinguish what is hard and what is white as clearly as if the objects were houses suspended in the sky. Can such men be said to be sages2 ?’ The reply was, ‘ They are like the busy underlings of a court, who toil their bodies and distress their minds with their various artifices ; — dogs, (employed) to their sorrow to catch the yak, or monkeys3 that are brought from their forests (for their tricksiness). Kh\\x, I tell you this ; — it is what you cannot hear, and what you cannot speak of : — Of those who have their heads and feet, and yet have neither minds nor ears, there are multitudes; while of those who have their bodies, and at the same time preserve that which has no bodily form or shape, there are really none. It is not in their movements or stoppages, their dying or living, their falling and rising again, that this is to be found. The regulation of the course lies in (their dealing with) the human element in them. When they have forgotten external things, 1 This ‘ Master ’ is without doubt Confucius.

2 The meaning and point of Confucius’s question are not clear. Did he mean to object to Lao-jze that all his disquisitions about the Tao as the one thing to be studied and followed were unnecessary ? 3 Compare in Bk. VII, par. 4. 3*8 THE TEXTS OF TAOISM. BK. XII. and have also forgotten the heavenly element in them, they may be named men who have forgotten themselves. The man who has forgotten himself is he of whom it is said that he has become identified with Heaven1.’ io. At an interview with Ki Khe\\ 2, Arang-lti Mien2 said to him, ‘Our ruler of Lu asked to receive my instructions. I declined, on the ground that I had not received any message 3 for him. After¬ wards, however, I told him (my thoughts). I do not know whether (what I said) was right or not, and I beg to repeat it to you. I said to him, “ You must strive to be courteous and to exercise self-restraint ; you must distinguish the public-spirited and loyal, and repress the cringing and selfish ; — who among the people will in that case dare not to be in har¬ mony with you?”’ At AYeh laughed quietly and said, ‘ Your words, my master, as a description of the right course fora Ti or King, were like the threaten¬ ing movement of its arms by a mantis which would thereby stop the advance of a carriage ;

— inadequate to accomplish your object. And moreover, if he guided himself by your directions, it would be as if he were to increase the dangerous height of his towers 1 Their action is like that of Heaven, silent but most effective, without motive from within or without, simply from the impulse of the Tao. 2 These two men are only known by the mention of them here. They must have been officers of Lu, K\ Khe h a member of the great K\ or .Sfi-sun family of that state. He would appear also to have been the teacher of the other ; if, indeed, they were real personages, and not merely the production of Arvang-jze’s imagination. 3 That is any lessons or instructions from you, my master, which I should communicate to him. PT. II. SECT. v. THE WRITINGS OF JTWANG-3ZE. and add to the number of his valuables collected in them ; — the multitudes (of the people) would leave their (old) ways, and bend their steps in the same direction.’ Ahang-lii Mien was awe-struck, and said in his fright, ‘ I am startled by your words, Master, never¬ theless, I should like to hear you describe the in¬ fluence (which a ruler should exert)/ The other said, ‘ If a great sage ruled the kingdom, he would stimulate the minds of the people, and cause them to carry out his instructions fully, and change their manners ;

he would take their minds which had be¬ come evil and violent and extinguish them, carrying them all forward to act in accordance with the (good) will belonging to them as individuals, as if they did it of themselves from their nature, while they knew not what it was that made them do so. Would such an one be willing to look up to Yao and Shun in their instruction of the people as his elder brothers ? He would treat them as his juniors, belonging himself to the period of the original plas¬ tic ether1. His wish would be that all should agree with the virtue (of that early period), and quietly rest in it.’

3ze-kung had been rambling in the south in Kh\X, and was returning to 3inAs he passed (a place) on the north of the Han, he saw an old man who was going to work on his vegetable garden. He had dug his channels, gone to the well, and was bringing from it in his arms a jar of water to pour into them. Toiling away, he expended a great deal 1 The Chinese phrase here is explained by Dr. Williams : — ‘ A vivifying influence, a vapour or aura producing things.’ THE TEXTS OF TAOISM. bk. xir. of strength, but the result which he accomplished was very small. 3ze-kung said to him, ‘ There is a contrivance here, by means of which a hundred plots of ground may be irrigated in one day. With the expenditure of a very little strength, the result accomplished is great. Would you, Master, not like (to try it) ? ’ The gardener looked up at him, and said, ‘ How does it work ? ’ 3ze_kung said, ‘ It is a lever made of wood, heavy behind, and light in front. It raises the water as quickly as you could do with your hand, or as it bubbles over from a boiler. Its name is a shadoof.’ The gardener put on an angry look, laughed, and said, ‘ I have heard from my teacher that, where there are ingenious contri¬ vances, there are sure to be subtle doings ;

and that, where there are subtle doings, there is sure to be a scheming mind. But, when there is a scheming mind in the breast, its pure simplicity is impaired. When this pure simplicity is impaired, the spirit becomes unsettled, and the unsettled spirit is not the proper residence of the Tao. It is not that I do not know (the contrivance which you mention), but I should be ashamed to use it.’ (At these words) 3ze_kung looked blank and ashamed ; he hung down his head, and made no reply. After an interval, the gardener said to him, ‘ Who are you, Sir ? ’ ‘A disciple of Khung AVdu,’ was the reply. The other continued, ‘ Are you not the scholar whose great learning makes you com¬ parable to a sage, who make it your boast that you surpass all others, who sing melancholy ditties all by yourself, thus purchasing a famous reputation throughout the kingdom ? If you would (only) for¬ get the energy of your spirit, and neglect the care of PT. II. SECT. V. THE WRITINGS OF ATWANG-3ZE. your body, you might approximate (to the Tao). But while you cannot regulate yourself, what leisure have you to be regulating the world ? Go on your way, Sir, and do not interrupt my work.’ 3ze-kung shrunk back abashed, and turned pale. He was perturbed, and lost his self-possession, nor did he recover it, till he had walked a distance of thirty li.

His disciples then said, ‘ Who was that man? Why, Master, when you saw him, did you change your bearing, and become pale, so that you have been all day without returning to yourself?’ He replied to them, c Formerly I thought that there was but one man 1 in the world, and did not know that there was this man. I have heard the Master say that to seek for the means of conducting his under¬ takings so that his success in carrying them out may be complete, and how by the employment of a little strength great results may be obtained, is the way of the sage. Now (I perceive that) it is not so at all. They who hold fast and cleave to the Tao are complete in the qualities belonging to it. Com¬ plete in those qualities, they are complete in their bodies. Complete in their bodies, they are com¬ plete in their spirits. To be complete in spirit is the way of the sage. (Such men) live in the world in closest union with the people, going along with them, but they do not know where they are going. Vast and complete is their simplicity ! Success, gain, and ingenious contrivances, and artful clever¬ ness, indicate (in their opinion) a forgetfulness of the (proper) mind of man. These men will not go where their mind does not carry them, and will do 1 Confucius. Y THE TEXTS OF TAOISM.

BK. XII. nothing of which their mind does not approve. Though all the world should praise them, they would (only) get what they think should be loftily disregarded ; and though all the world should blame them, they would but lose (what they think) fortuitous and not to be received ; — the world’s blame and praise can do them neither benefit nor injury. Such men may be described as possess¬ ing all the attributes (of the T do), while I can only be called one of those who are like the waves carried about by the wind.’ When he returned to Lu, (3zekung) reported the interview and conversation to Confucius, who said, ‘ The man makes a pretence of cultivating the arts of the Embryonic Age1. He knows the first thing, but not the sequel to it. He regulates what is internal in himself, but not w-hat is external to himself. If he had intelligence enough to be entirely unsophisticated, and by doing nothing to seek to return to the normal simplicity, embody¬ ing (the instincts of) his nature, and keeping his spirit (as it were) in his arms, so enjoying himself in the common ways, you might then indeed be afraid of him ! But what should you and I find in the arts of the embryonic time, worth our knowing?’

Akin Mang2, on his way to the ocean, met with Yuan Fung2 on the shore of the eastern sea, and 1 The ‘arts of the Embryonic Age’ suggests the idea of the earliest men in their struggles for support; not the Tao of Heaven in its formation of the universe. But the whole of the paragraph, not in itself uninteresting, is believed to be a spurious introduction, and not the production of Awang-^ze. Mung in the fifth paragraph of the last Book. By K\m Mang, it is said, we are to understand ‘ the great primal ether,’ and by Yuan pt. II. sect. v. THE WRITINGS OF JTWANG-3ZE. 323 was asked by him where he was going. ‘ I am going,’ he replied, ‘ to the ocean ; ’ and the other again asked, ‘ What for ? ’ Kun Mang said, ‘ Such is the nature of the ocean that the waters which flow into it can never fill it, nor those which flow from it exhaust it. I will enjoy myself, rambling by it.’ Yiian Fung replied, ‘ Have you no thoughts about mankind 1 ? I should like to hear from you about sagely government.’ Kun Mang said, ‘ Under the government of sages, all offices are distributed according to the fitness of their nature ; all appoint¬ ments are made according to the ability of the men ; whatever is done is after a complete survey of all circumstances ;

actions and words proceed from the Inner impulse, and the whole world is transformed. Wherever their hands are pointed and their looks directed, from all quarters the people are all sure to come (to do what they desire) : — this is what is called government by sages.’ ‘ I should like to hear about (the government of) the kindly, virtuous men2,’ (continued Yiian Fung). The reply was, ‘ Under the government of the vir¬ tuous, when quietly occupying (their place), they have no thought, and, when they act, they have no anxiety; they do not keep stored (in their minds) what is right and what is wrong, what is good and Fung, ‘ the east wind.’ Why these should discourse together as they are here made to do, only Wwang-jze himself could tell. 1 Literally, ‘ men with their cross eyes an appellation for man¬ kind, men having their eyes set across their face more on the same plane than other animals ; — ‘ an extraordinary application of the characters,’ says Lin Hsi-^ung. 2 The text is simply ‘ virtuous men ; ’ but the reply justifies us in giving the meaning as ‘ kindly ’ as well. has often this signification. Y 2 THE TEXTS OF TAOISM. BK. XII. what is bad. They share their benefits among all within the four seas, and this produces what is called (the state of) satisfaction ; they dispense their gifts to all, and this produces what is called (the state of) rest.

(The people) grieve (on their death) like babies who have lost their mothers, and are per¬ plexed like travellers who have lost their way. They have a superabundance of wealth and all necessaries, and they know not whence it comes ; they have a sufficiency of food and drink, and they know not from whom they get it : — such are the appearances (under the government) of the kindly and virtuous.’ ‘ I should like to hear about (the government of) the spirit-like men,’ (continued Yuan Fung once more). The reply was, ‘ Men of the highest spirit-like qualities mount up on the light, and (the limitations of) the body vanish. This wre call being bright and ethereal. They carry out to the utmost the powers with which they are endowed, and have not a single attribute unexhausted. Their joy is that of heaven and earth, and all embarrassments of affairs melt away and disappear ; all things return to their proper nature : — and this is what is called (the state of) chaotic obscurity1.’

Man Wu-kwei 2 and i£Yih-/£ang Man-/f/£i 2 had been looking at the army of king Wu, when the latter said, ‘ It is because he was not born in the time of the Lord of Yu3, that therefore he is inof the Tao. of the time of king Wft, about b. c. 1122. 3 Generally understood to mean ‘ He is not equal to the Lord of PT. II. SECT. V. THE WRITINGS OF STWANG-3ZE. volved in this trouble (of war).’ Man Wu-kwei replied, ‘Was it when the kingdom was in good order, that the Lord of Yu governed it ? or was it after it had become disordered that he governed it ? ’ The other said, ‘ That the kingdom be in a condition of good order, is what (all) desire, and (in that case) what necessity would there be to say any¬ thing about the Lord of Yii ? He had medicine for sores ; false hair for the bald ; and healing for those who were ill '• — he was like the filial son carrying in the medicine to cure his kind father, with every sign of distress in his countenance. A sage would be ashamed (of such a thing) *. ‘ In the age of perfect virtue they attached no value to wisdom, nor employed men of ability. Superiors were (but) as the higher branches of a tree ; and the people were like the deer of the wild.

They were upright and correct, without knowing that to be so was Righteousness ; they loved one another, without knowing that to do so was Benevolence ; they were honest and leal-hearted, without knowing that it was Loyalty ; they fulfilled their engage¬ ments, without knowing that to do so was Good Faith; in their simple movements they employed the services of one another, without thinking that they were conferring or receiving any gift. There¬ fore their actions left no trace, and there was no record of their affairs.’

The filial son who does not flatter his father, Yii,’ or Shun. The meaning which I have given is that propounded by Hu Wan-ying, and seems to agree better with the general pur¬ port of the paragraph. getting sick, and requiring to be thus attended to. THE TEXTS OF TAOISM. BK. XII. and the loyal minister who does not fawn on his ruler, are the highest examples of a minister and a son. When a son assents to all that his father says, and approves of all that his father does, common opinion pronounces him an unworthy son ; when a minister assents to all that his ruler says, and ap¬ proves of all that his ruler does, common opinion pronounces him an unworthy minister. Nor does any one reflect that this view is necessarily correct ’. But when common opinion (itself) affirms anything and men therefore assent to it, or counts anything good and men also approve of it, then it is not said that they are mere consenters and flatterers ; — is common opinion then more authoritative than a father, or more to be honoured than a ruler ? Tell a man that he is merely following (the opinions) of another, or that he is a flatterer of others, and at once he flushes with anger. And yet all his life he is merely following others, and flattering them. His illustrations are made to agree with theirs ;

his phrases are glossed: — to win the approbation of the multi¬ tudes. From first to last, from beginning to end, he finds no fault with their views. He will let his robes hang down2, display the colours on them, and arrange his movements and bearing, so as to win the favour of his age, and yet not call himself a flatterer. He is but a follower of those others, approving and dis1 We can hardly tell whether this paragraph should be under¬ stood as a continuation of W/^ih-^ang’s remarks, or as from ATwang- $ze himself. The meaning here is that every one feels that this opinion is right, without pausing to reason about it. robes hang down is attributed to Shun. Ought we to infer from this that in this paragraph we have Kfn'a-k'mg still speaking about and against the common opinion of Shun's superiority to king Wu ? PT. II. SECT. V. THE WRITINGS OF K WANG-3ZE. approving as they do, and yet he will not say that he is one of them. This is the height of stupidity. He who knows his stupidity is not very stupid ; he who knows that he is under a delusion is not greatly deluded. He who is greatly deluded will never shake the delusion off ; he who is very stupid will all his life not become intelligent. If three men be walking together, and (only) one of them be under a delusion (as to their way), they may yet reach their goal, the deluded being the fewer ;

but if two of them be under the delusion, they will not do so, the deluded being the majority. At the pre¬ sent time, when the whole world is under a delusion, though I pray men to go in the right direction, I cannot make them do so ; — is it not a sad case ? Grand music does not penetrate the ears of vil¬ lagers ; but if they hear ‘ The Breaking of the Wil¬ low,’ or ‘ The Bright Flowers V they will roar with laughter. So it is that lofty words do not remain in the minds of the multitude, and that perfect words are not heard, because the vulgar words predomi¬ nate. By two earthenware instruments the (music of) a bell will be confused, and the pleasure that it would afford cannot be obtained. At the present time the whole world is under a delusion, and though I wish to sro in a certain direction, how can I succeed in doing so ? Knowing that I cannot do so, if I were to try to force my way, that would be another de¬ lusion. Therefore my best course is to let my pur¬ pose go, and no more pursue it. If I do not pursue it, whom shall I have to share in my sorrow 1 2 ? 1 The names of two songs, favourites with the common people. 2 I shall only feel the more that I am alone without any to sym¬ pathise with me, and be the more sad.

THE TEXTS OF TAOISM. BK. XII. If an ugly man 1 have a son born to him at mid¬ night, he hastens with a light to look at it. Very eagerly he does so, only afraid that it may be like himself. 152. From a tree a hundred years old a portion shall be cut and fashioned into a sacrificial vase, with the bull figured on it, which is ornamented further with green and yellow, while the rest (of that portion) is cut away and thrown into a ditch. If now we compare the sacrificial vase with what was thrown into the ditch, there will be a difference between them as respects their beauty and ugliness ; but they both agree in having lost the (proper) nature of the wood. So in respect of their practice of righteousness there is a difference between (the robber) K\h. on the one hand, and 3ang (Shan) or Shih (3hiu) on the other ; but they all agree in having lost (the proper qualities of) their nature. Now there are five things which produce (in men) the loss of their (proper) nature. The first is (their fondness for) the five colours which disorder the eye, and take from it its (proper) clearness of vision ; the second is (their fondness for) the five notes (of music), which disorder the ear and take from it its ‘ISA should perhaps be translated 1 a leper.’ The illustra¬ tion is edited by iTiao Hung and others as a paragraph by itself.

They cannot tell whether it be intended to end the paragraph that precedes or to introduce the one that follows. 2 This paragraph must be our author’s own. if/zih-fang, of the time of king Wu, could not be criticising the schemes of life pro¬ pounded by Mo and Yang, whose views were so much later in time. It breathes the animosity of Lao and A'wang against all schemes of learning and culture, as contrary to the simplicity of life according to the T ao. PT. II. SECT. V. THE WRITINGS OF XWANG-3ZE. (proper) power of hearing; the third is (their fond¬ ness for) the five odours which penetrate the nos¬ trils, and produce a feeling of distress all over the forehead ; the fourth is (their fondness for) the five flavours, which deaden the mouth, and pervert its sense of taste ; the fifth is their preferences and dislikes, w'hich unsettle the mind, and cause the nature to go flying about. These five things are all injurious to the life; and now Yang and Mo begin to stretch forward from their different standpoints, each thinking that he has hit on (the proper course for men). But the courses they have hit on are not what I call the proper course. What they have hit on (only) leads to distress ; — can they have hit on what is the right thing ? If they have, we may say that the dove in a cage has found the right thing for it.

Moreover, those preferences and dislikes, that (fond¬ ness for) music and colours, serve but to pile up fuel (in their breasts) ; while their caps of leather, the bonnet with kingfishers’ plumes, the memorandum tablets which they carry, and their long girdles, serve but as restraints on their persons. Thus in¬ wardly stuffed full as a hole for fuel, and outwardly fast bound with cords, when they look quietly round from out of their bondage, and think they have got all they could desire, they are no better than criminals whose arms are tied together, and their fingers sub¬ jected to the screw, or than tigers and leopards in sacks or cages, and yet thinking that they have got (all they could wish). THE TEXTS OF TAOISM. BK. XIII.

(Such men) by their stillness become sages ; and by their movement, kings. Doing-nothing, they are honoured ; in their plain simplicity, no one in the world can strive with them (for the palm of) excel¬ lence. The clear understanding of the virtue of Heaven and Earth is what is called ‘ The Great Root,’ and ‘ The Great Origin ; ’ — they who have it are in harmony with Heaven, and so they produce all equable arrangements in the world ; — they are those who are in harmony with men. Being in harmony with men is called the Joy of men ; being in harmony with Heaven is called the Joy of Heaven. Wwang-jze said, ‘My Master! my Master! He shall hash and blend all things in mass without being cruel ; he shall dispense his favours to all ages with¬ out being benevolent. He is older than the highest antiquity, and yet is not old. He overspreads the heavens and sustains the earth ; from him is the carving of all forms without any artful skill 1 ! This is what is called the Joy of Heaven. Hence it is said, “Those who know the Joy of Heaven during their life, act like Heaven, and at death undergo transformation like (other) things 2 ; in their stillness 1 Compare in Bk.VI, pars. 13 and 7. changed. PT. II. SECT. vi. THE WRITINGS OF STWANG-3ZE. they possess the quality of the Yin, and in their movement they flow abroad as the Yang.

There¬ fore he who knows the Joy of Heaven has no mur¬ muring against Heaven, nor any fault-finding with men; and suffers no embarrassment from things, nor any reproof from ghosts. Hence it is said, ‘ His movements are those of Heaven ; his stillness is that of Earth ; his whole mind is fixed, and he rules over the world. The spirits of his dead do not come to scare him ; he is not worn out by their souls. His words proceeding from his vacancy and stillness, yet reach to heaven and earth, and show a communi¬ cation with all things : — this is wdiat is called the J oy of Heaven. This Joy of Heaven forms the mind of the sage whereby he nurtures all under the sky Y ” ’

It was the Way1 2 of the Tis and Kings to regard Heaven and Earth as their Author, the T ao and its characteristics as their Lord, and Doing¬ nothing as their constant rule. Doing-nothing, they could use the whole world in their service and might have done more ; acting, they were not sufficient for the service required of them by the world. Hence the men of old held non-inaction in honour. When superiors do nothing and their inferiors also do nothing, inferiors and superiors possess the same virtue ; and when inferiors and superiors possess the same virtue, there are none to act as ministers. When inferiors act, and their superiors also act, then superiors and inferiors possess the same Tao ; and when superiors and inferiors possess the same 1 I suppose that from ‘ It is said ’ to this is all quotation, but from what book we do not know. 2 4 The virtue,’ or attribute ;=the way. THE TEXTS OF TAOISM. BK. XIII. Tao, there is none to preside as Lord. But that the superiors do nothing and yet thereby use the world in their service, and that the inferiors, while acting, be employed in the service of the world, is an unchangeable principle. Therefore the ancient kings who presided over the world, though their knowledge embraced (all the operations of) Heaven and Earth, took no thought of their own about them; though their.

nice discrimination appreciated the fine fashioning of all things, they said not a word about it ; though their power comprehended all within the seas, they did nothing themselves. Heaven produces nothing, yet all things experience their transformations ; Earth effects no growth, yet all things receive their nurture; the Tis and Kings did nothing, yet all the world testified their effective ser¬ vices. Hence it is said, ‘There is nothing more spirit¬ like than Heaven; there is nothing richer than Earth ; there are none greater than the Tis and Kings.’ Hence it is said (further), ‘ The attributes of the Tis and kings corresponded to those of Heaven and Earth.’ It was thus that they availed themselves of (the operations of) Heaven and Earth, carried all things on unceasingly (in their courses), and employed the various classes of men in their service.

Originating belongs to those in the higher position ; details (of work) to those who are in the lower. The compendious decision belongs to the lord ; the minutiae of execution, to his ministers. The direction of the three hosts 1 and their men with the five weapons 2 is but a trifling quality ; rewards 1 ‘ Three hosts ’ constituted the military force of one of the largest states. ... '(.The; bow, tire club, the spear, the lance, the javelin. Other PT. II. SECT. VI. THE WRITINGS OF J2WANG-3ZE. 335 and penalties with their advantages and sufferings, and the inflictions of the five punishments 1 are but trivial elements of instruction ; ceremonies, laws, measures, and numbers, with all the minutiae of jurisprudence 2, are small matters in government ; the notes of bells and drums, and the display of plumes and flags are the slightest things in music, and the various grades of the mourning garments are the most unimportant manifestations of grief. These five unimportant adjuncts required the operation of the excited spirit and the employment of the arts of the mind, to bring them into use. The men of old had them indeed, but they did not give them the first place. The ruler precedes, and the minister follows ; the father precedes, and the son follows ; the elder brother precedes, and the younger follows ; the senior precedes, and the junior follows ;

the male precedes, and the female follows ; the husband pre¬ cedes, and the wife follows. This precedence of the more honourable and se¬ quence of the meaner is seen in the (relative) action of heaven and earth, and hence the sages took them as their pattern. The more honourable position of heaven and the lower one of earth are equivalent to a designation of their spirit-like and intelligent qualities. The precedence of spring and summer and the sequence of autumn and winter mark the enumerations of them are given. See the 1 Officers of Aau,’ Bk. 1 Branding, cutting off the nose, cutting off the feet, castra¬ tion, death. 2 I read here M( not THE TEXTS OF TAOISM. BK. XIII. order of the four seasons. In the transformations and growth of all things, every bud and feature has its proper form ; and in this we have their gradual maturing and decay, the constant flow of transforma¬ tion and change. Thus since Heaven and Earth, which are most spirit-like, are distinguished as more honourable and less, and by precedence and sequence, how much more must we look for this in the ways of men ! In the ancestral temple it is to kinship that honour is given ; in court, to rank ; in the neigh¬ bourhoods and districts, to age ; in the conduct of affairs, to wisdom ; such is the order in those great ways. If we speak of the course (to be pursued in them), and do not observe their order, we violate their course. If we speak of the course, and do not observe it, why do we apply that name to it ?

Therefore the ancients who clearly understood the great Tao first sought to apprehend what was meant by Heaven k and the Tao and its characteris¬ tics came next. When this was apprehended, then came Benevolence and Righteousness. When these were apprehended, then came the Distinction of duties and the observance of them. This accomplished, there came objects and their names. After objects and their names, came the employment of men according to their qualities: on this there followed the examination of the men and of their work. This led to the approval or disapproval of them, which again was succeeded by the apportioning of rewards and penalties. After this the stupid and the intelli¬ gent understood what was required of them, and the honourable and the mean occupied their several posi1 The meaning, probably, is ‘ spontaneity.’ PT. II. SECT. VI. THE WRITINGS OF 5TWANG-3ZE. tions. The good and the able, and those inferior to them, sincerely did their best. Their ability was distributed ; the duties implied in their official names were fulfilled. In this way did they serve their superiors, nourish their inferiors, regulate things, and cultivate their persons. They did not call their knowledge and schemes into requisition ; they were required to fall back upon (the method of) Heaven : — this was what is called the Perfection of the Rule of Great Peace. Hence it is said in the Book 1, ‘There are objects and there are their names.’ Objects and their names the ancients had ;

but they did not put them in the foremost place. When the ancients spoke of the Great Tao, it was only after four other steps that they gave a place to ‘Objects and their Names,’ and after eight steps that they gave a place to ‘ Rewards and Penalties.’ If they had all at once spoken of ‘Objects and their Names,’ they would have shown an ignorance of what is the Root (of government) ; if they had all at once spoken of ‘Rewards and Penalties,’ they would have shown an ignorance of the first steps of it. Those whose words are thus an in¬ version of the (proper) course, or in opposition to it, are (only fit to be) ruled by others ; — how can they rule others ? To speak all at once of ‘ Objects and their Names,’ and of ‘ Rewards and Penalties,’ only shows that the speaker knows the instruments of government, but does not know the method of it, is fit to be used as an instrument in the world, but not fit to use others as his instruments : — he is what we call a mere sophist, a man of one small idea. 1 We cannot tell what book or books. z 33§ THE TEXTS OF TAOISM. BK. XIII. Ceremonies, laws, numbers, measures, with all the minutiae of jurisprudence, the ancients had ; but it is by these that inferiors serve their superiors ; it is not by them that those superiors nourish the world.

Anciently, Shun asked Yao, saying, ‘In what way does your Majesty by the Grace of Heaven1 exercise your mind ? ’ The reply was, ‘ I simply show no arrogance towards the helpless ; I do not neglect the poor people ; I grieve for those who die ; I love their infant children ; and I compassionate their widows.’ Shun rejoined, ‘Admirable, as far as it goes ; but it is not what is Great.’ ‘ How then,’ asked Yio, ‘ do you think I should do ?’ Shun re¬ plied, ‘When (a sovereign) possesses the virtue of Heaven, then when he shows himself in action, it is in stillness. The sun and moon (simply) shine, and the four seasons pursue their courses. So it is with the regular phenomena of day and night, and with the movement of the clouds by which the rain is distributed.’ Yao said, ‘Then I have only been persistently troubling myself! What you wish is to be in harmony with Heaven, while I wish to be in harmony with men.’ Now (the Way of) Heaven and Earth was much thought of of old, and Hwang-Ti, Yao, and Shun united in admiring it. Hence the kings of the world of old did nothing, but tried to imitate that Way.

Confucius went to the west to deposit (some) writings in the library of K au 2, when 3ze'lu coun1 So, in the ‘ Spring and Autumn ’ Chronicle, the rightful reign¬ ing sovereign is ordinarily designated, ‘ Heaven’s King.’ It is not a Taoistic mode of speaking of him. PT. II. SECT. VI. THE WRITINGS OF JTWANG-8ZE. selled him, saying, 1 I have heard that the officer in charge of this A’ang 1 Repository of iCaii was one Lao Tan, who has given up his office, and is living in his own house. As you, Master, wish to deposit these writings here, why not go to him, and obtain his help (to accomplish your object)2.’ Confucius said, ‘Good;’ and he went and saw Lao Tan, who refused his assistance. On this he proceeded to give an abstract of the Twelve Classics 3 to bring the other over to his views4. Lao Tan, however, interrupted him while he was speaking, and said, ‘ This is too vague ; let me hear the substance of them in brief.’ Confucius said, ‘ The substance of them is occupied with Benevolence and Righteous¬ ness.’ The other said, ‘ Let me ask whether you consider Benevolence and Righteousness to con¬ stitute the nature of man ? ’ ‘I do,’ was the answer. ‘ If the superior man be not benevolent, he will not fulfil his character ; if he be not righteous, he might as well not have been born.

Benevolence and Righteousness are truly the nature of man.’ Lao Tan continued, ‘ Let me ask you what you mean by Benevolence and Righteousness.’ Confucius said, ‘To be in one’s inmost heart in kindly sympathy success, wished to deposit the writings or books which he prized so much in the Royal Library, that they might not be lost, and be available for some future teacher, more fortunate than himself. 1 The name of the Royal Library (||$) ; meaning, perhaps, ‘ Approved.’ 2 That is, help him to get his books deposited in the Library. 3 Meaning, perhaps, the ‘ Spring and Autumn,’ containing a chronicle of twelve marquises of Lu. We know of no collection in the time of Confucius which could be styled the ‘ Twelve Classics.’ 4 Wt is to be read shui. 34° THE TEXTS OF TAOISM. BK. XIII. with all things ; to love all men ; and to allow no selfish thoughts ; — this is the nature of Benevolence and Righteousness.’ Lao Tan exclaimed, ‘Ah ! you almost show your inferiority by such words! “To love all men ! ” is not that vague and extravagant ? “ To be seeking to allow no selfish thoughts ! ” — that is selfishness 1 ! If you, Master, wish men not to be without their (proper) shepherding, think of Heaven and Earth, which certainly pursue their invariable course ; think of the sun and moon, which surely maintain their brightness ;

think of the stars in the zodiac, which preserve their order and courses ; think of birds and beasts, which do not fail to collect together in their flocks and herds ; and think of the trees, which do not fail to stand up (in their places). Do you, Master, imitate this way and carry it into practice ; hurry on, following this course, and you will reach your end. Why must you further be vehement in putting forward your Benevolence and Righteousness, as if you were beating a drum, and seeking a fugitive son, (only making him run away the more) ? Ah ! Master, you are introducing dis¬ order into the nature of man ! ’

Shih-Z7/ang Khi 2, having an interview with Laoqze, asked him, saying, ‘ I heard, Master, that you were a sage, and I came here, wishing to see you, without grudging the length of the journey. During the stages of the hundred days, the soles of my feet became quite callous, but I did not dare to stop and rest. Now I perceive that you are not 1 The unselfishness was not spontaneous. 2 We know nothing of this personage, but what is related here ; nor does the whole paragraph serve to advance the argument of the Book. PT. ii. sect. vi. THE WRITINGS OF tfWANG-SZE. a sage. Because there was some rice left about the holes of the rats, you sent away your younger sister, which was unkind ; when your food, whether raw or cooked, remains before you not all consumed, you keep on hoarding it up to any extent V Laojze looked indifferent, and gave him no answer. Next day Khi again saw Laoqze, and said, ‘Yesterday I taunted you; but to-day I have gone back to a better mood of mind. What is the cause (of the change)1 2 ? ’ Lao-yze replied, ‘ I consider that I have freed myself from the trammels of claiming to be artfully knowing, spirit-like, and sage. Y esterday if you had called me an ox, you might have done so ; or if you had called me a horse, you might have done so 3.

If there be a reality (corre¬ sponding to men’s ideas), and men give it a name, which another will not receive, he will in the sequel suffer the more. My manner was what I constantly observe ; — I did not put it on for the occasion.’ Shih-i’/zang Kh\ sidled away out of Lao’s shadow ; then he retraced his steps, advanced forward, and asked how he should cultivate himself. The reply was, ‘Your demeanour is repelling; you stare with your eyes ; your forehead is broad and yet tapering ; you bark and growl with your mouth ; your appearance is severe and pretentious ; you are like a horse held by its tether, you would move, but are restrained, and (if let go) would start off like an light is thrown on them from other sources. 2 The change had been produced by the demeanour of Lao-jze ; the other could not tell how. Other explanations of the question are given by some of the critics. 3 Compare in the first paragraph of Book VII. THE TEXTS OF TAOISM. BK. XIII. arrow from a bow ; you examine all the minutiae of a thing ; your wisdom is artful, and yet you try to look at ease. All these are to be considered proofs of your want of sincerity. If on the borders one were to be found with them, he would be named a Thief.’

The Master 1 said, ‘ The Tao does not exhaust itself in what is greatest, nor is it ever absent from what is least ; and therefore it is to be found com¬ plete and diffused in all things. How wide is its universal comprehension ! How deep is its un¬ fathomableness ! The embodiment of its attributes in benevolence and righteousness is but a small result of its spirit-like (working) ; but it is only the perfect man who can determine this. The perfect man has (the charge of) the world ; — is not the charge great ? and yet it is not sufficient to em¬ barrass him. He wields the handle of power over the whole world, and yet it is nothing to him. His discrimination detects everything false, and no con¬ sideration of gain moves him. He penetrates to the truth of things, and can guard that which is fundamental. So it is that heaven and earth are ex¬ ternal to him, and he views all things with indifference, and his spirit is never straitened by them. He has comprehended the Tio, and is in harmony with its characteristics; he pushes back benevolence and righteousness (into their proper place), and deals with ceremonies and music as (simply) guests : — yes, the mind of the perfect man determines all things aright.’ 1 No doubt, Lao-jze. In the ! Complete Works of the Ten Philosophers,’ the text is and not PT. IX. SECT. VI. THE WRITINGS OF XWANG-3ZE. 343

What the world thinks the most valuable ex¬ hibition of the T a o is to be found in books. But books are only a collection of words. Words have what is valuable in them ; — what is valuable in words is the ideas they convey. But those ideas are a sequence of something else ; — and what that something else is cannot be conveyed by words. When the world, because of the value which it attaches to words, commits them to books, that for which it so values them may not deserve to be valued ; — because that which it values is not what is really valuable. Thus it is that what we look at and can see is (only) the outward form and colour, and what we listen to and can hear is (only) names and sounds. Alas ! that men of the world should think that form and colour, name and sound, should be sufficient to give them the real nature of the Tao. The form and colour, the name and sound, are certainly not sufficient to convey its real nature; and so it is that ‘ the wise do not speak and those who do speak are not wise.’ How should the world know that real nature ? Duke Hwan1, seated above in his hall, was (once) reading a book, and the wheelwright Phien was making a wheel below it 2. Laying aside his hammer and chisel, Phien went up the steps, and said, ‘I venture to ask your Grace what words you are reading ?

’ The duke said, ‘ The words of the sages.’ ‘ Are those sages alive ? ’ Phien con1 No doubt, duke Hwan of Kh\, the first of the five presiding chiefs of the Kwx dynasty. 2 See in Mencius I, i, vii, 4 a similar reference to the hall and the courtyard below it. THE TEXTS OF TAOISM. BK. XIII. tinued. ‘ They are dead,’ was the reply. ‘ Then,’ said the other, ‘ what you, my Ruler, are reading are only the dregs and sediments of those old men.’ The duke said, ‘ How should you, a wheelwright, have anything to say about the book which I am reading ? If you can explain yourself, very well ; if you cannot, you shall die!’ The wheelwright said, ‘Your servant will look at the thing from the point of view of his own art. In making a wheel, if I proceed gently, that is pleasant enough, but the workmanship is not strong ; if I proceed violently, that is toilsome and the joinings do not fit. If the movements of my hand are neither (too) gentle nor (too) violent, the idea in my mind is realised. But I cannot tell (how to do this) by word of mouth ; — - there is a knack in it. I cannot teach the knack to my son, nor can my son learn it from me. Thus it is that I am in my seventieth year, and am (still) making wheels in my old age h But these ancients, and what it was not possible for them to convey, are dead and gone : — so then what you, my Ruler, are reading is but their dregs and sediments ! ’ his butcher; and other passages. PT. II. SECT. VII. THE WRITINGS OF ZWANG-SZE.

Tang5, the chief administrator of Shang5, asked Wwang-jze about Benevolence 6, and the answer was, ‘ Wolves and tigers are benevolent.’ ‘ What do you mean ?’ said Tang. Wwang-jze replied, ‘Father and son (among them) are affectionate to one an¬ other. Why should they be considered as not beneand noiselessly, without any apparent cause; which is the chief subject of the Book. As the description is not assigned to any one, we must suppose it to be from Afwang-jze himself; and that it is he who asks the question in the last three characters. 1 This is said by the critics to have been a minister of the Shang dynasty, under Thai-mau in the seventeenth century b.c. ; but even Afwang-jze would hardly so violate the unity of time. 2 Generally means ‘ the Five Regular Virtues ; ’ supposed to mean here 1 the Five Elements.’ 3 Probably the ‘ Nine Divisions of the Great Plan,’ in the Shh King, V, iv, fancied to be derived from the writing, which a tortoise from the Lo river exhibited to the great Yii. 4 Possibly Fu-hsi, Shan Nang, and Hwang-Ti. 6 1 Shang ’ must be taken as the duchy of Sung, assigned by king Wu to the representative of the kings of the dynasty of Shang. ‘ Tang’ would be a principal minister of it in the time of Alwang-jze. 6 The chief of all the virtues according to Confucianism.

volent ?’ ‘Allow me to ask about perfect benevo¬ lence,’ pursued the other. Wwangqze said, ‘ Perfect benevolence 1 does not admit (the feeling) of affec¬ tion.’ The minister said, ‘ I have heard that, with¬ out (the feeling of) affection there is no love, and without love there is not filial duty is it permis¬ sible to say that the perfectly benevolent are not filial ? ’ Awang-jze rejoined, ‘ That is not the way to put the case. Perfect Benevolence is the very highest thing ; — filial duty is by no means sufficient to describe it. The saying which you quote is not to the effect that (such benevolence) transcends filial duty; — it does not refer to such duty at all. One, travelling to the south, comes (at last) to Ying2, and there, standing with his face to the north, he does not see mount Ming3. Why does he not see it? Because he is so far from it. Hence it is said, “ Filial duty as a part of reverence is easy, but filial duty as a part of love is difficult. If it be easy as a part of love, yet it is difficult to forget4 one’s parents. It may be easy for me to forget my parents, but it is difficult to make my parents forget me. If it were easy to make my parents forget me, it is difficult for me to forget all men in the world.

If it were easy to forget all men in the world, it is difficult to make them all forget me.” ‘This virtue might make one think light of Yao and Shun, and not wish to be they5. The profit the purpose of his argument. 2 The capital of the state of Khxi in the south. 3 Name of a hill in the extreme north. and receiver ; it is a part of its ‘ doing-nothing.’ 6 I think this is the meaning. 34§ THE TEXTS OF TAOISM. BK. XIV. and beneficial influences of it extend to a myriad ages, and no one in the world knows whence they come. How can you simply heave a great sigh, and speak (as you do) of benevolence and filial duty ? Filial duty, fraternal respect, benevolence, righteous¬ ness, loyalty, sincerity, firmness, and purity; — all these may be pressed into the service of this virtue, but they are far from sufficient to come up to it. Therefore it is said, “To him who has what is most noble1, all the dignities of a state are as nothing2 ; to him who has what is the greatest riches, all the wealth of a state is as nothing; to him who has all that he could wish, fame and praise are as nothing.” It is thus that the Tao admits of no substitute.’

Pei-man AV/ang 3 asked Hwang-Ti, saying, ‘ You were celebrating, O Tl, a performance of the music of the Hsien-/7dh 4, in the open country near the Thung-thing lake. When I heard the first part of it, I was afraid ; the next made me weary ; and the last perplexed me. I became agitated and un¬ able to speak, and lost my self-possession.’ The Ti said, ‘ It was likely that it should so affect you ! It was performed with (the instruments of) men, and all attuned according to (the influences of) Heaven. It 1 The Tao. 2 This free version takes as = )J£.. So the Khang-hsi dictionary explains it. 3 Only heard of, so far as I know, in this passage. it. In his elaborate description of it, our author intended to give an idea of the T ao, and the effect which the study of it was calculated to produce on the mind; as appears from the concluding sentence of the paragraph. proceeded according to (the principles of) propriety and righteousness, and was pervaded by (the idea of) the Grand Purity. ‘ The Perfect Music first had its response in the affairs of men, and was conformed to the principles of Pleaven ; it indicated lh.e action, of the, five virtues., ... and corresponded to the spontaneity (apparent in nature). After this it showed the blended distinc¬ tions of the four seasons, and the grand harmony of all thing's ;

— the succession of those seasons one after another, and the production of things in their proper order. Now it swelled, and now it died away, its peaceful and military strains clearly distinguished and given forth. Now it was clear, and now rough, as if the contracting and expanding of the elemen¬ tal processes blended harmoniously (in its notes). Those notes then flowed away in waves of light, till, as when the hibernating insects first begin to move, I commanded the terrifying crash of thunder. Its end was marked by no formal conclusion, and it began again without any prelude. It seemed to die away, and then it burst into life ; it came to a close, and then it rose again. So it went on regularly and inexhaustibly, and without the intervention of any pause : — it was this which made you afraid. ‘ In the second part (of the performance), I made it describe the harmony of the Yin and Yang, and threw round it the brilliance of the sun and moon. Its notes were now short and now long, now soft and now hard. Their changes, however, were marked by an unbroken unity, though not domi¬ nated by a fixed regularity. They filled every valley and ravine ; you might shut up every crevice, and guard your spirit (against their entrance), yet THE TEXTS OF TAOISM. BK. XIV. there was nothing but gave admission to them.

Yea, those notes resounded slowly, and might have been pronounced high and clear. Hence the shades of the dead kept in their obscurity ; the sun and moon, and all the stars of the zodiac, pursued their several courses. I made (my instruments) leave off, when (the performance) came to an end, and their (echoes) flowed on without stopping. You thought anxiously about it, and were not able to understand it ; you looked for it, and were not able to see it ; you pursued it, and were not able to reach it. Allamazed, you stood in the way all open around you, and then you leant against an old rotten dryandratree and hummed. The power of your eyes was ex¬ hausted by what you wished to see ; your strength failed in your desire to pursue it, while I myself could not reach it. Your body was but so much empty vacancy while you endeavoured to retain your self-possession 1 : — it was that endeavour which made you weary. 1 In the last part (of the performance), I employed notes which did not have that wearying effect. I blended them together as at the command of spon¬ taneity. Hence they came as if following one an¬ other in confusion, like a clump of plants springing from one root, or like the music of a forest pro¬ duced by no visible form. They spread themselves all around without leaving a trace (of their cause) ;

and seemed to issue from deep obscurity where there was no sound. Their movements came from nowhere ; their home was in the deep darkness ; — 1 See the usage of the two characters t}*^ in the Shih King, I, ii, Ode 3. PT. II. SECT. vii. THE WRITINGS OF S'WANG-SZE. conditions which some would call death, and some life ; some, the fruit, and some, (merely) the flower. Those notes, moving and flowing on, separating and shifting, and not following any regular sounds, the world might well have doubts about them, and refer them to the judgment of a sage, for the sages under¬ stand the nature of this music, and judge in accord¬ ance with the prescribed (spontaneity). While the spring of that spontaneity has not been touched, and yet the regulators of the five notes are all prepared ; — this is what is called the music of Heaven, delighting the mind without the use of urords. Hence it is said in the eulogy of the Lord of Piao ', “ Y ou listen for it, and do not hear its sound ; you look for it, and do not perceive its form ; it fills heaven and earth ; it envelopes all within the universe.” You wished to hear it, but could not take it in ; and therefore you were perplexed. ‘ I performed first the music calculated to awe ; and you were frightened as if by a ghostly visita¬ tion. I followed it with that calculated to weary ; and in your weariness you would have withdrawn. I concluded with that calculated to perplex ; and in your perplexity you felt your stupidity. But that stupidity is akin to the Tao; you may with it convey the Tao in your person, and have it (ever) with you.’

When Confucius was travelling in the west in Wei, Yen Yuan asked the music-master Win1 2, say1 Some sovereign of antiquity, of whom it is difficult to find any other mention but this. Even in the Lfi Shih I have not discovered him. The name is said to be pronounced Piao; in which case it should consist of three and not of three 2 Only heard of here. THE TEXTS OF TAOISM. BK. XIV. ing, ‘ How is it, do you think, with the course of the Master?’ The music-master replied, ‘Alas ! it is all over with your Master!’ ‘How so?’ asked Yen Yuan; and the other said, ‘Before the grass-dogs1 are set forth (at the sacrifice), they are deposited in a box or basket, and wrapt up with elegantly embroidered cloths, while the representative of the dead and the officer of prayer prepare themselves by fasting to present them. After they have been set forth, however, passers-by trample on their heads and backs, and the grass-cutters take and burn them in cooking. That is all they are good for. If one should again take them, replace them in the box or basket, wrap them up with embroidered cloths, and then in rambling, or abiding at the spot, should go to sleep under them, if he do not get (evil) dreams, he is sure to be often troubled with the nightmare. Now here is your Master in the same way taking the grass-dogs, presented by the ancient kings, and lead¬ ing his disciples to wander or abide and sleep under them.

Owing to this, the tree (beneath which they were practising ceremonies) in Sung was cut down2 ; he was obliged to leave Wei3; he was reduced to extremities in Shang3 and Wau4: — were not those experiences like having (evil) dreams ? He was kept in a state of siege between Khan and 3hai 5, so that for seven days he had no cooked food to eat, and was in a situation between life and death : — were not those experiences like the nightmare ? 1 See the Tdo Teh A'ing, ch. g. 2 Analects III, xxii. VI, xxvi; IX, 17. 4 Meaning Sung and Wei. 5 Analects XI, ii, 1 . PT. II. SECT. VII. THE WRITINGS OF 5TWANG-3ZE. ‘ If you are travelling by water, your best plan is to use a boat; if by land, a carriage. Take a boat, which will go (easily) along on the water, and try to push it along on the land, and all your lifetime it will not go so much as a fathom or two : — are not ancient time and the present time like the water and the dry land ? and are not Aau and Lft like the boat and the carriage ? To seek now to practise (the old ways of) Aau in Lu is like pushing along a boat on the dry land. It is only a toilsome labour, and has no success ;

he who does so is sure to meet with calamity. He has not learned that in handing down the arts (of one time) he is sure to be reduced to extremity in endeavouring to adapt them to the conditions (of another). ‘And have you not seen the working of a shadoof? When (the rope of) it is pulled, it bends down ; and when it is let go, it rises up. It is pulled by a man, and does not pull the man ; and so, whether it bends down or rises up, it commits no offence against the man. In the same way the rules of propriety, righteousness, laws, and measures of the three Hwangs1 and five Tis1 derived their excellence, not from their being the same as those of the pre¬ sent day, but from their (aptitude for) government. We may compare them to haws 2, pears, oranges, 1 It is impossible to speak definitely of who these three Hwangs (Augustuses) and five Tis were, or whom the speaker intended by them. The former would seem to lead us to the purely fabulous ages, when twelve (or thirteen) Heavenly Hwangs, eleven Earthly, and nine Human ruled over the young world, for a period of 576,000 years. There is a general agreement of opinion that the five Tis ended with Yao and Shun. A a THE TEXTS OF TAOISM. BK. XIV. and pummeloes, which are different in flavour, but all suitable to be eaten.

Just so it is that the rules of propriety, righteousness, laws, and measures, change according to the time. ‘ If now you take a monkey, and dress it in the robes of* the duke of Aau, it will bite and tear them, and will not be satisfied till it has got rid of them altogether. And if you look at the difference between antiquity and the present time it is as great as that between the monkey and the duke of Wait. In the same way, when Hsi Shih 1 was troubled in mind, she would knit her brows and frown on all in her neighbourhood. An ugly woman of the neigh¬ bourhood, seeing and admiring her beauty, went home, and also laying her hands on her heart pro¬ ceeded to stare and frown on all around her. When the rich people of the village saw her, they shut fast their doors and would not go out ; when the poor people saw her, they took their wives and children and ran away from her. The woman knew how to admire the frowning beauty, but she did not know how it was that she, though frowning, was beautiful. Alas ! it is indeed all over with your Master 2 ! ’

When Confucius was in his fifty-first year3, he had not heard of the T do, and went south to Phei 4 taegus cuneata and pinnatifida, common in China, and much esteemed for its acidity. 1 A famous beauty, — the concubine of king Fft-Mai of Wu. Confucius. Of course the conversation never took place, and must have been made up to ridicule the views of the sage. 3 This would be in b.c. 503 or 502, and Lto-jze would be more than a hundred years old. HsU-^au, Aiang-sh. pt. II. sect. vii. THE WRITINGS OF KWANG-3ZE. 355 to see Lao Tan, who said to him, ‘ You have come, Sir ; have you ? I have heard that you are the wisest man of the North ; have you also got the Tao?’ ‘ Not yet,’ was the reply; and the other went on, ‘How have you sought it?’ Confucius said, ‘ I sought it in measures and numbers, and after five years I had not got it.’ ‘ And how then did you seek it?’ CI sought it in the Yin and Y ang, and after twelve years I have not found it.’ Lao-jze said, ‘Just so ! If the Tao could be presented (to another), men would all present it to their rulers ; if it could be served up (to others), men would all serve it up to their parents ; if it could be told (to others), men would all tell it to their brothers ;

if it could be given to others, men would all give it to their sons and grandsons. The reason why it cannot be transmitted is no other but this, — that if, within, there be not the presiding prin¬ ciple, it will not remain there, and if, outwardly, there be not the correct obedience, it will not be carried out. When that which is given out from the mind (in possession of it) is not received by the mind without, the sage will not give it out ; and when, entering in from without, there is no power in the receiving mind to entertain it, the sage will not permit it to lie hid there1. Fame is a possession common to all ; we should not seek to have much of it. Benevolence and righteousness were as the lodging-houses of the former kings ; we should only rest in them for a night, and not occupy them for 1 That is, the sage will not deposit it, where it will lie hidden ; — compare Analects XVI, vi. a a 2 THE TEXTS OF TAOISM. BK. XIV. long. If men see us doing so, they will have much to say against us. ‘ The perfect men of old trod the path of benevo¬ lence as a path which they borrowed for the occasion, and dwelt in Righteousness as in a lodging which they used for a night. Thus they rambled in the vacancy of Untroubled Ease, found their food in the fields of Indifference, and stood in the gardens which they had not borrowed.

U ntroubled Ease requires the doing of nothing; Indifference is easily supplied with nourish¬ ment ; not borrowing needs no outlay. The ancients called this the Enjoyment that Collects the True. ‘ Those who think that wealth is the proper thing for them cannot give up their revenues ; those who seek distinction cannot give up the thought of fame ; those who cleave to power cannot give the handle of it to others. While they hold their grasp of those things, they are afraid (of losing them). When they let them go, they are grieved ; and they will not look at a single example, from which they might perceive the (folly) of their restless pursuits : — such men are under the doom of Heaven 1. ‘ Hatred and kindness; taking and giving; reproof and instruction ; death and life : — these eight things are instruments of rectification, but only those are able to use them who do not obstinately refuse to comply with their great changes. Hence it is said, “ Correction is Rectification.” When the minds of by Confucius of himself. Comparing the two passages together, I must doubt the correctness of my note there (2, p. 252), that ‘Heaven’ is used in the Confucian sense of Ti, or God. The men here pursued and toiled after the pleasures of the world, rather than the quiet satisfactions of the Tao. pt. ii. sect. vii. THE WRITINGS OF ITWANG-3ZE. 357 some do not acknowledge this, it is because the gate of Heaven1 (in them) has not been opened.’

At an interview with Lao Tan, Confucius spoke to him of benevolence and righteousness. Lao Tan said, ‘ If you winnow chaff, and the dust gets into your eyes, then the places of heaven and earth and of the four cardinal points are all changed to you. If musquitoes or gadflies puncture your skin, it will keep you all the night2 from sleeping. But this painful iteration of benevolence and righteousness excites my mind and produces in it the greatest con¬ fusion. If you, Sir, would cause men not to lose their natural simplicity, and if you would also imitate the wind in its (unconstrained) movements, and stand forth in all the natural attributes belonging to you ! — why must you use so much energy, and carry a great drum to seek for the son whom you have lost 3 4 ? The snow-goose does not bathe every day to make itself white, nor the crow blacken itself every day to make itself black. The natural simplicity of their black and white does not afford any ground for con¬ troversy ; and the fame and praise which men like to contemplate do not make them greater than they naturally are. When the springs (supplying the pools) are dried up, the fishes huddle together on the dry land. Than that they should moisten one another there by their gasping, and keep one another wet by their milt, it would be better for them to forget one another in the rivers and lakes V 1 See Book XXIII, par.

9. The phrase = ff| )frf. 2 The common reading ^ is a mistake for . 3 Compare the same illustration in the preceding Book, par. 7. 4 This illustration is from Book VI, par. 5. THE TEXTS OF TAOISM. BK. XIV. From this interview with LAo Tan, Confucius returned home, and for three days did not speak. His disciples (then) asked him, saying, ‘ Master, you have seen LAo Tan; in what way might you ad¬ monish and correct him ?’ Confucius said, ‘ In him (I may say) that I have now seen the dragon. The dragon coils itself up, and there is its body ; it unfolds itself and becomes the dragon complete. It rides on the cloudy air, and is nourished by the Y i n and Y ang. I kept my mouth open, and was unable to shut it ; — how could I admonish and correct LAo Tan ? ’

3ze'kung 1 said, ‘ So then, can (this) man indeed sit still as a representative of the dead, and then appear as the dragon ? Can his voice resound as thunder, when he is profoundly still ? Can he exhibit himself in his movements like heaven and earth? May I, 3hze, also get to see him?’ Accord¬ ingly with a message from Confucius he went to see LAo Tan. LAo Tan was then about to answer (his salutation) haughtily in the hall, but he said in a low voice, ‘ My years have rolled on and are passing away, what do you, Sir, wish to admonish me about ? ’ 3ze_ kung replied, ‘The Three Kings and Five Tis 2 ruled 1 3ze-kung would seem to have undertaken this expedition to maintain the reputation of the Master and his school ; — only to be defeated by Lao-jze more signally than Confucius had been. certain, from the three Hwangs and five Tis of par. 3. The Hwangs (or August Sovereigns) preceded the Tis; the Kings (Wangs) came after them. The Three Kings are the three lines of kings commencing with the dynasty of Hsia, and following Shun. From the names mentioned by 3ze-kung, we ought certainly so to understand the designation here. PT. II. SECT. VII. THE WRITINGS OF XWANG-3ZE. 359 the world not in the same way, but the fame that has accrued to them is the same. How is it that you alone consider that they were not sages ?

’ ‘ Come forward a little, my son. Why do you say that (their government) was not the same?’ ‘Yao,’ was the reply, ‘ gave the kingdom to Shun, and Shun gave it to Yu. Yii had recourse to his strength, and Thang to the force of arms. King Wan was obedient to Aau (-hsin), and did not dare to rebel ; king Wu rebelled against Aau, and would not submit to him. And I say that their methods were not the same.’ Lao Tan said, ‘ Come a little more forward, my son, and I will tell you how the Three Hwangs and the Five Tis1 ruled the world. HwangTi ruled it, so as to make the minds of the people all conformed to the One (simplicity). If the parents of one of them died, and he did not wail, no one blamed him. Yao ruled it so as to cause the hearts of the people to cherish relative affection. If any, however, made the observances on the death of other members of their kindred less than those for their parents, no one blamed them 2. Shun ruled it, so as to produce a feeling of rivalry in the minds of the people. Their wives gave birth to their children in the tenth month of their pregnancy, but those children could speak at five months ; and before they were three years old, they began to call people by their surnames and names.

Then it was that men began to die prematurely. Yii ruled it, so as to cause the minds of the people to become changed. Men’s minds became scheming, and they 1 See note 2, preceding page. 2 Referring to some abuses, contrary to the doctrine of rela¬ tionship. 360 THE TEXTS OF TAOISM. bk. xiv. used their weapons as if they might legitimately do so, (saying that they were) killing thieves and not killing other men. The people formed themselves into different combinations ; — so it was throughout the kingdom. Everywhere there was great con¬ sternation, and then arose the Literati and (the followers of) Mo (Ti). From them came first the doctrine of the relationships (of society) ; and what can be said of the now prevailing customs (in the marrying of) wives and daughters ? I tell you that the rule of the Three Kings and Five Tls may be called by that name, but nothing can be greater than the disorder which it produced. The wisdom of the Three Kings was opposed to the brightness of the sun and moon above, contrary to the exquisite purity of the hills and streams below, and subversive of the beneficent gifts of the four seasons between. Their wisdom has been more fatal than the sting of a scorpion or the bite of a dangerous beast 1. Unable to rest in the true attributes of their nature and con¬ stitution, they still regarded themselves as sages : — was it not a thing to be ashamed of ? But they were shameless.’ 3ze_kung stood quite disconcerted and ill at ease.

Confucius said to LAo Tan, ‘ I have occupied myself with the Shih, the Shu, the Li, the Yo, the Yi, and the Khun Khm, those six Books, for what I myself consider a long time 2, and am thoroughly characters in the text, — m m ^ m 2 But with the preparation of the Khun Kh\& Confucius’s life ended ; — it is very plain that no conversation such as -ATwangqze has fabricated here could ever have taken place. acquainted with their contents. With seventytwo rulers, all offenders against the right, I have dis¬ coursed about the ways of the former kings, and set forth the examples of (the dukes of) Aau and Shao ; and not one of them has adopted (my views) and put them in practice : — how very difficult it is to prevail on such men, and to make clear the path to be pursued ! ’ Lao-jze replied, ‘ It is fortunate that you have not met with a ruler fitted to rule the age. Those six writings are a description of the vestiges left by the former kings, but do not tell how they made such vestiges ; and what you, Sir, speak about are still only the vestiges. But vestiges are the prints left by the shoes ; — are they the shoes that produced them ? A pair of white herons look at each other with pupils that do not move, and impregnation takes place ;

the male insect emits its buzzing sound in the air above, and the female responds from the air below, and impregnation takes place ; the creatures called lei are both male and female, and each individual breeds of itself1. The nature cannot be altered ; the conferred constitution cannot be changed ; the march of the seasons cannot be arrested ; the T ao cannot be stopped. If you get the T ho, there is no effect that cannot be produced ; if you miss it, there is no effect that can.’ Confucius (after this) did not go out, till at the end of three months he went again to see Lao Tan, and said, ‘ I have got it. Ravens produce their young by hatching ; fishes by the communication of their milt ; the small-waisted wasp by transformaWhere had Lao-jze or his author learned his zoology ? THE TEXTS OF TAOISM. BK. XIV. tion 1 ; when a younger brother comes, the elder weeps 2. Long is it that I have not played my part in harmony with these processes of transformation. But as I did not play my part in harmony with such transformation, how could I transform men ? ’ Lao-^ze said, ‘You will do. Kfim, you have found the Tao.’ 1 See the Shih King, II, v, Ode II, 3, about the sphex. 2 Because, as we say, ‘ his nose is put out.’ But the sentiment, though it is ascribed to Confucius, is rarely according to the fact of the case. PT. II. SECT. VIII. THE WRITINGS OF .8TWANG-3ZE. 363

Ingrained ideas and a high estimate of their own conduct ; leaving the world, and pursuing un¬ common ways ; talking loftily and in resentful disparagement of others ; — all this is simply symptomatic of arrogance. This is what scholars who betake themselves to the hills and valleys, who are always blaming the world, and who stand aloof like withered trees, or throw themselves into deep pools 2, are fond of. Discoursing of benevolence, righteousness, loyalty, and good faith ; being humble and frugal, self-forget¬ ful and courteous ; — all this is simply symptomatic of (self-)cultivation. This is what scholars who wish to tranquillise the world, teachers and instructors, men who pursue their studies at home and abroad, are fond of. Discoursing of their great merit and making a great name for themselves ; insisting on the cere¬ monies between ruler and minister ; and rectifying the relations between high and low ; — all this shows their one object to be the promotion of government. This is what officers of the court, men who honour their lord and would strengthen the state and who 1 See pp. 146, 147. 2 As did Shan-tM Ti. See in Book VI, par. 3. THE TEXTS OF TAOISM. BK. XV. would do their utmost to incorporate other states with their own, are fond of. Resorting to marshes and lakes ; dwelling in solitary places ; occupying themselves with angling and living at ease all this shows their one object to be to do nothing.

This is what gentlemen of the rivers and seas, men who avoid the society of the world and desire to live at leisure, are fond of. Blowing and breathing with open mouth ; inhaling and exhaling the breath ; expelling the old breath and taking in new ; passing their time like the (dor¬ mant) bear x, and stretching and twisting (the neck) like a bird 1 ; — all this simply shows the desire for longevity. This is what the scholars who manipu¬ late their breath, and the men who nourish the body and wish to live as long as Pang 3w are fond of. As to those who have a lofty character without any ingrained ideas ; who pursue the path of selfcultivation without benevolence and righteousness ; who succeed in government without great services or fame ; who enjoy their ease without resorting to the rivers and seas ; who attain to longevity without the management (of the breath) ; who forget all things and yet possess all things ; whose placidity is un¬ limited, while all things to be valued attend them such men pursue the way of heaven and earth, and display the characteristics of the sages. Hence it is said 2, ‘ Placidity, indifference, silence, quietude, 1 This is probably the meaning. The text is simply : — ‘ Bear¬ passing, bird-stretching.’ 2 ‘It is said:’ — where? and by whom? These questions we cannot answer. We have met indeed already with the same cha¬ racteristics of the Tao; but Wwang-jze is not likely to be quoting PT. II. SECT. VIII. absolute vacancy, and non-action : — these are the qualities which maintain the level of heaven and earth and are the substance of the T&o and its characteristics.’

In accordance with this it is said, ‘ The sage is entirely restful, and so (his mind) is evenly balanced and at ease. This even balance and ease appears in his placidity and indifference. In this state of even balance and ease, of placidity and indifference, anxieties and evils do not find access to him, no depraving influence can take him by surprise ; his virtue is complete, and his spirit continues unimpaired.’ Therefore it is (also) said, ‘ The life of the sage is (like) the action of Heaven ; and his death is the transformation common to (all) things. In his still¬ ness his virtue is the same as that of the Yin, and in movement his diffusiveness is like that of the Yang. He does not take the initiative in produc¬ ing either happiness or calamity. He responds to the influence acting on him, and moves as he feels the pressure. He rises to act only when he is obliged to do so. He discards wisdom and the memories of the past ; he follows the lines of his Heaven (-given nature) ; and therefore he suffers no calamity from Heaven, no involvement from things, no blame from men, and no reproof from the spirits of the dead \ His life seems to float along ; his death seems to be a resting. He does not indulge any himself. On the ‘ It is said,’ and the five recurrences of the phrase below, Lu Shfi-i£ih says that Awang-jze is quoting from sentences current among the adherents of Taoism, — the sentence-makers often drawn on by Lao-jze;

compare the Tao Teh A'ing, ch. xli. 1 See Book XIII, par. 2. THE TEXTS OF TAOISM. BK. XV. anxious doubts ; he does not lay plans beforehand. His light is without display; his good faith is with¬ out previous arrangement. His sleep is untroubled by dreams ; his waking is followed by no sorrows. His spirit is guileless and pure; his soul is not sub¬ ject to weariness. Vacant and without self-assertion, placid and indifferent, he agrees with the virtue of Heaven.’ Therefore it is said (further), ‘ Sadness and plea¬ sure show a depraving element in the virtue (of those who feel them) ; joy and anger show some error in their course ; love and hatred show a failure of their virtue. Hence for the mind to be free from sorrow and pleasure is the perfection of virtue ; to be of one mind that does not change is the perfection of quietude ; to be conscious of no opposition is the perfection of vacancy ; to have no intercourse with (external) things is the perfection of indifference ; and to have no rebellious dissatisfactions is the perfection of purity.’

Therefore it is said (still further), ‘ If the body be toiled, and does not rest, it becomes worn out ; if the spirit be used without cessation, it becomes toiled ; and when toiled, it becomes exhausted. It is the nature of water, when free from admixture, to be clear, and, when not agitated, to be level ; while if obstructed and not allowed to flow, it cannot preserve its clearness ; — being an image of the virtue of Heaven.’ Hence it is said (once again), ‘ To be guileless and pure, and free from all admix¬ ture ; to be still and uniform, without undergoing any change ; to be indifferent and do nothing ; to move and yet to act like Heaven : — this is the way to nourish the spirit. Now he who possesses a pt. II. sect. VIII. THE WRITINGS OF JTWANG-3ZE. 367 sword made at Kan-yiieh 1 preserves it carefully in a box, and does not dare to use it ; — it is considered the perfection of valuable swords. But the human spirit 2 goes forth in all directions, flowing on with¬ out limit, reaching to heaven above, and wreathing round the earth beneath. It transforms and nourishes all things, and cannot be represented by any form. Its name is “ the Divinity (in man)3.” It is only the path of pure simplicity which guards and preserves the Spirit. When this path is preserved and not lost, it becomes one with the Spirit ;

and in this ethereal amalgamation, it acts in harmony with the orderly operation of Heaven.’ There is the vulgar saying, ‘ The multitude of men consider gain to be the most important thing ; pure scholars, fame ; those who are wise and able value their ambition ; the sage prizes essential purity.’ Therefore simplicity is the denomination of that in which there is no admixture ; purity of that in which the spirit is not impaired. It is he who can embody simplicity and purity whom we call the T rue Man 4. for the swords produced in them. Kan-yiieh appears to have been the name of a valley or place in Wu, famous for the weapons made in it; unless indeed we should read T M, instead of — p and take -p -j|j| as equivalent to ** M, which is found in the 3° Kh wan as the name of Y iieh. 2 Might be translated ‘ the subtle spirit/ 3 A very remarkable use of Ti (*0‘) for the human spirit in the sense of God. The subject of the clause, let the reader observe, is that spirit, and not the TSo. See pp. 146, 147, where I have said something about it. 4 See the full account of ‘ the True Man’ in Book VI. THE TEXTS OF TAOISM. BK. XVI.

The men of old, while the chaotic condition was yet undeveloped x, shared the placid tranquillity which belonged to the whole world. At that time the Yin and Yang were harmonious and still; their resting and movement proceeded without any dis¬ turbance ; the four seasons had their definite times ; not a single thing received any injury, and no living being came to a premature end. Men might be 1 These ‘men of old’ were what we may call ‘primeval men; ’ — men in the lowest stage of development ; but which our author considered to be the highest or paradisiacal condition of their nature. B b THE TEXTS OF TAOISM. BK. XVI. possessed of (the faculty of) knowledge, but they had no occasion for its use. This was what is called the state of Perfect Unity. At this time, there was no action on the part of any one, but a constant manifestation of spontaneity. This condition (of excellence) deteriorated and decayed, till Sui-^an and Fu-hsi arose and com¬ menced their administration of the world 1 ; on which came a compliance (with their methods), but the state of unity was lost. The condition going on to deteriorate and decay, Shan Nang and Hwang-Ti arose, and took the administration of the world, on which (the people) rested (in their methods), but did not themselves comply with them. Still the deterioration and decay continued till the lords of Thang and Yli 2 began to administer the world.

These introduced the method of governing by trans¬ formation, resorting to the stream (instead of to the spring) 3, thus vitiating the purity and destroying the simplicity (of the nature). They left the Tao, and substituted the Good for it, and pursued the course of Haphazard Virtue. After this they for¬ sook their nature and followed (the promptings of) their minds. One mind and another associated their knowledge, but were unable to give rest to the world. Then they added to this knowledge (exhighest condition to have lasted. Sui-2an, ‘ the man of the Burning Speculum,’ ‘ the Fire-producer,’ whom Williams calls ‘ the Pro¬ metheus of China,’ appears before Ffl-hsi, as the first in the line of the Rulers of the world, who broke up the Primal Unity. which their fathers ruled. 3 ‘ The streams ’ were the methods of culture that arose after the simple virtues and spontaneity of the Tao were lost. PT. II. SECT. IX. THE WRITINGS OF 5TWANG-3ZE. teraal and) elegant forms, and went on to make these more and more numerous. The forms ex¬ tinguished the (primal) simplicity, till the mind was drowned by their multiplicity. After this the people began to be perplexed and disordered, and had no way by which they might return to their true nature, and bring back their original condition.

Looking at the subject from this point of view, we see how the world lost 1 the (proper) course, and how the course (which it took) only led it further astray1. The world and the Way, when they came together, being (thus) lost to each other, how could the men of the Way make themselves con¬ spicuous in the world ? and how could the world rise to an appreciation of the Way ? Since the Way had no means to make itself conspicuous in the world, and the world had no means of rising to an appreciation of the Way, though sagely men might not keep among the hills and forests, their virtue was hidden ; — hidden, but not because they them¬ selves sought to hide it. Those whom the ancients called ‘ Retired Scholars’ did not conceal their persons, and not allow them¬ selves to be seen ; they did not shut up their words, and refuse to give utterance to them ; they did not hide away their knowledge, and refuse to bring it forth. The conditions laid on them by the times were very much awry. If the conditions of the times had allowed them to act in the world on a great scale, they would have brought back the state of unity without any trace being perceived (of how 1 It is the same character in the text which I have been obliged to translate thus differently, — ^ B b 2 THE TEXTS OF TAOISM. BK. XVI. they did so), When those conditions shut them up entirely from such action, they struck their roots deeper (in themselves), were perfectly still and waited. It was thus that they preserved (the Way in) their own persons.

The ancients who preserved (the Way in) their own persons did not try by sophistical reasonings to gloss over their knowledge ; they did not seek to embrace (everything in) the world in their know¬ ledge, nor to comprehend all the virtues in it. Solitary and trembling they remained where they were, and sought the restoration of their nature. What had they to do with any further action ? The Way indeed is not to be pursued, nor (all) its charac¬ teristics to be known on a small scale. A little knowledge is injurious to those characteristics ; small doings are injurious to the Way ; — hence it is said, ‘ They simply rectified themselves.’ Complete enjoy¬ ment is what is meant by ‘ the Attainment of the Aim.’ What was anciently called ‘ the Attainment of the Aim ’ did not mean the getting of carriages and coronets 1 ; it simply meant that nothing more was needed for their enjoyment. Now-a-days what is called ‘the Attainment of the Aim ’ means the getting of carriages and coronets. But carriages and coronets belong to the body; they do not affect the nature as it is constituted. When such things happen to come, it is but for a time ; being but for a time, their coming cannot be obstructed and their going cannot be stopped 2. Therefore we should not 1 That is, worldly distinction. 2 Because they depend on others.

Compare Mencius VI, i, ch. 17, 2. PT. II. SECT. IX, THE WRITINGS OF JTWANG-3ZE. because of carriages and coronets indulge our aims, nor because of distress and straitness resort to the vulgar (learning and thinking) ; the one of these conditions and the other may equally conduce to our enjoyment, which is simply to be free from anxiety. If now the departure of what is transient takes away one’s enjoyment, this view shows that what enjoyment it had given was worthless. Hence it is said, ‘ They who lose themselves in their pursuit of things, and lose their nature in their study of what is vulgar, must be pronounced people who turn things upside down.’ THE TEXTS OF TAOISM. BK. XVII.

The earl of the Ho said, ‘ Well then, may I consider heaven and earth as (the ideal of) what is great, and the point of a hair as that of what is small?’ Zo of the Northern Sea replied, ‘ No. The (different) capacities of things are illimitable ; time never stops, (but is always moving on) ; man’s lot is ever changing ; the end and the beginning of things never occur (twice) in the same way. Therefore men of great wisdom, looking at things far off or near at hand, do not think them insignificant for being small, nor much of them for being great : — knowing how capacities differ illimitably. They ap¬ peal with intelligence to things of ancient and recent occurrence, without being troubled by the remote¬ ness of the former, or standing on tiptoe to lay hold of the latter : — knowing that time never stops in its course. They examine with discrimination (cases of) fulness and of want, not overjoyed by success, nor disheartened by failure : — knowing the inconstancy of man’s lot. They know the plain and quiet path (in which things proceed), therefore they are not overjoyed to live, nor count it a calamity to die : — the end and the beginning of things never occurring (twice) in the same way. ‘ We must reckon that what men know is not so much as what they do not know, and that the time since they were born is not so long as that which elapsed before they were born.

When they take that which is most small and try to fill with it the dimensions of what is most great, this leads to error and confusion, and they cannot attain their end. Looking at the subject in this way, how can you know that the point of a hair is sufficient to deter¬ mine the minuteness of what is most small, or that 37§ THE TEXTS OF TAOISM. bk. xvir. heaven and earth are sufficient to complete the dimensions of what is most large ? ’

The earl of the Ho said, ‘ The disputers of the world all say, “ That which is most minute has no bodily form ; and that which is most great cannot be encompassed — is this really the truth ?’ Zo of the Northern Sea replied, ‘ When from the standpoint of what is small we look at what is great, we do not take it all in ; when from the standpoint of what is great we look at what is small, we do not see it clearly. Now the subtile essence is smallness in its extreme degree ; and the vast mass is greatness in its largest form. Different as they are, each has its suitability, — according to their several conditions. But the subtile and the gross both presuppose that they have a bodily form. Where there is no bodily form, there is no longer a possibility of numerical division ; where it is not possible to encompass a mass, there is no longer a possibility of numerical estimate. What can be discoursed about in words is the grossness of things ; what can be reached in idea is the subtilty of things. What cannot be dis¬ coursed about in words, and what cannot be reached by nice discrimination of thought, has nothing to do either with subtilty or grossness. ‘ Therefore while the actions of the Great Man are not directed to injure men, he does not plume himself on his benevolence and kindness ;

while his movements are not made with a view to gain, he does not consider the menials of a family as mean ; while he does not strive after property and wealth, he does not plume himself on declining them ; while he does not borrow the help of others to accomplish his affairs, he does not plume himself on supporting PT. II. SECT. X. THE WRITINGS OF XWANG-3ZE. 379 himself by his own strength, nor does he despise those who in their greed do what is mean; while he differs in his conduct from the vulgar, he does not plume himself on being so different from them ; while it is his desire to follow the multitude, he does not despise the glib-tongued flatterers. The rank and emoluments of the world furnish no stimulus to him, nor does he reckon its punishments and shame to be a disgrace. He knows that the right and the wrong can (often) not be distinguished, and that what is small and what is great can (often) not be defined. I have heard it said, “ The Man of Tao does not become distinguished ; the greatest virtue is unsuccessful ; the Great Man has no thought of self ; ” — to so great a degree may the lot be restricted.’

The earl of the Ho said, ‘ Whether the subject be what is external in things, or what is internal, how do we come to make a distinction between them as noble and mean, and as great or small ?’ Zo of the Northern Sea replied, ‘ When we look at them in the light of the Tdo, they are neither noble nor mean. Looking at them in themselves, each thinks itself noble, and despises others. Looking at them in the light of common opinion, their being noble or mean does not depend on themselves. Looking at them in their differences from one another, if we call those great which are greater than others, there is nothing that is not great, and in the same way there is nothing that is not small. We shall (thus) know that heaven and earth is but (as) a grain of the smallest rice, and that the point of a hair is (as) a mound or a mountain ; — such is the view given of them by their relative size. LookTHE TEXTS OF TAOISM. BK. XVII. ing at them from the services they render, allowing to everything the service which it does, there is not one which is not serviceable ; and, extending the consideration to what it does not do, there is not one which is not unserviceable. We know (for in¬ stance) that East and West are opposed to each other, and yet that the one cannot be without (suggesting the idea of) the other ;

— (thus) their share of mutual service is determined. Looking at them with respect to their tendencies, if we approve of what they approve, then there is no one who may not be approved of ; and, if we condemn what they condemn, there is no one who may not be con¬ demned. There are the cases of Yao and Kieh, each of whom approved of his own course, and condemned the other ; — such is the view arising from the consideration of tendency and aim. ‘ Formerly Yao and Shun resigned (their thrones), and yet each continued to be Tl ; Wih-khwai1 re¬ signed (his marquisate) which led to his ruin. Thang and Wft contended (for the sovereignty), and each became king ; the duke of Pai 2 contended (for Kkti), which led to his extinction. Looking at the subject from these examples of striving by force and of resigning, and from the conduct of Ydo (on the one hand) and of K ieh (on the other), we see that there is a time for noble acting, and a time for 1 See Mencius II, ii, ch. 8, and I, ii, chaps, io, n, with the notes. ^ is probably a mistake for * 2 See the last narrative but one in the 3° A7nvan, under the sixteenth year of duke Ai of Lu, — the year in which Confucius died. ‘ The duke of Pai ’ was merely the chief of a district of A7m ; but rebelling against the Ruler of the State, he was defeated, and strangled himself. PT. II. SECT. X. THE WRITINGS OF JTWANG-3ZE. 38 1 mean; — these characteristics are subject to no re¬ gular rule.

‘A battering ram may be used against the wall of a city, but it cannot be employed to stop up a hole ; — the uses of implements are different. The (horses) Kh ih-<£i and Hwa-lih1 could in one day gallop 1000 li, but for catching rats they were not equal to a wild dog or a weasel ; — the gifts of creatures are different. The white horned owl col¬ lects its fleas in the night-time, and can discern the point of a hair, but in bright day it stares with its eyes and cannot see a mound or a hill ; — the natures of creatures are different. ‘ Hence the sayings, “ Shall we not follow and honour the right, and have nothing to do with the wrong ? shall we not follow and honour those who secure good government, and have nothing to do with those who produce disorder ? ” show a want of acquaintance with the principles of Heaven and Earth, and with the different qualities of things. It is like following and honouring Heaven and taking no account of Earth ; it is like following and honouring the Yin and taking no account of the Yang. It is clear that such a course cannot be pursued. Yet notwithstanding they go on talking so : — if they are not stupid, they are visionaries. The Ti sovereigns resigned their thrones to others in one way, and the rulers of the three dynasties transmitted their thrones to their successors in another.

He who acts differently from the require¬ ments of his time and contrary to its custom is called an usurper ; he who complies with the time 1 Two of king Mu’s team of eight famous steeds. THE TEXTS OF TAOISM. bk. xvir. and follows the common practice is said to be right¬ eous. Hold your peace, O earl of the Ho. How should you know what constitutes being noble and being mean, or who are the small and who the great? ’

The earl of the Ho said, ‘Very well. But what am I to do ? and what am I not to do ? How am I to be guided after all in regard to what I accept or reject, and what I pursue or put away from me ? ’ Zo of the Northern Sea replied, ‘From the standpoint of the Tio, what is noble ? and what is mean ? These expressions are but the different extremes of the average level. Do not keep per¬ tinaciously to your own ideas, which put you in such opposition to the Tao. What are few? and what are many ? These are denominations which we employ in thanking (donors) and dispensing gifts. Do not study to be uniform in doing so ; — it only shows how different you are from the Tao. Be severe and strict, like the ruler of a state who does not selfishly bestow his favours. Be scrupu¬ lous, yet gentle, like the tutelary spirit of the land, when sacrifice is offered to him who does not bestow his blessing selfishly. Be large-minded like space, whose four terminating points are illimit¬ able, and form no particular enclosures. Hold all things in your love, favouring and supporting none specially. This is called being without any local or partial regard ; all things are equally regarded ; there is no long or short among them. ‘ There is no end or beginning to the T ao.

Things indeed die and are born, not reaching a perfect state which can be relied on. Now there is emptiness, and now fulness ; — they do not continue in one form. The years cannot be reproduced ; time PT. II. SECT. X. THE WRITINGS OF JSTWANG-3ZE. 383 cannot be arrested. Decay and growth, fulness and emptiness, when they end, begin again. It is thus that we describe the method of great righteous¬ ness, and discourse about the principle pervading all things. The life of things is like the hurrying and galloping along of a horse. With every move¬ ment there is a change ; with every moment there is an alteration. What should you be doing ? what should you not be doing? You have only to be allowing this course of natural transformation to be going on.’

The earl of the Ho said, ‘What then is there so valuable in the Tcio ?’ Zo of the Northern Sea replied, ‘ He who knows the Tao is sure to be well acquainted with the principles (that appear in the procedures of things). Acquainted with (those) principles, he is sure to understand how to regulate his conduct in all varying circumstances. Having that understanding, he will not allow things to injure himself. Fire cannot burn him who is (so) perfect in virtue, nor water drown him ; neither cold nor heat can affect him injuriously ; neither bird nor beast can hurt him. This does not mean that he is indifferent to these things; it means that he dis¬ criminates between where he may safely rest and where he will be in peril ; that he is tranquil equally in calamity and happiness ; that he is careful what he avoids and what he approaches — so that nothing can injure him. Hence it is said, “What is heavenly is internal ; what is human is external.” The virtue (of man) is in what is Heavenly. If you know the operation of what is Heavenly and what is Human, you will have your root in what is Heavenly and your position in Virtue. You will bend or stretch 3§4 THE TEXTS OF TAOISM. BK. XVIT. (only) after the (necessary) hesitation ; you will have returned to the essential, and may be pronounced to have reached perfection.’ ‘ What do you mean,’ pursued the earl, ‘ by the Heavenly, and by the Human ?

’ Zo replied, ‘Oxen and horses have four feet; — that is what I call their Heavenly (constitution). When horses’ heads are haltered, and the noses of oxen are pierced, that is what I call (the doing of) Man. Hence it is said, “ Do not by the Human (doing) extinguish the Heavenly (constitution) ; do not for your (Human) purpose extinguish the appointment (of Heaven) ; do not bury your (proper) fame in (such) a pursuit of it ; carefully guard (the Way) and do not lose it; — this is what I call reverting to your True (Nature).” ’

The khwei 1 desires to be like 2 the millipede1 ; the millipede to be like the serpent ; the serpent like the wind ; the wind to be like the eye ; and the eye to be like the mind s. The khwei said to the millipede, ‘With my one leg I hop about, and can hardly manage to go along. Now you have a myriad feet which you can employ ; how is it that you are so abundantly fur¬ nished ? ’ The millipede said, ‘ It is not so. Have you not seen one ejecting saliva ? The largest portion of it is like a pearl, while the smaller portions fall down like a shower of mist in innumer1 The khwei is ‘ a sort of dragon (it may be, a worm) with one foot.’ The hsien has many feet; one account calls it £a centipede.’ 2 Such is the meaning of the lin or lien. The best commenta¬ tors explain it by hsien (|$|), ‘ to covet and desire.’ s Compare Book I, par. 3, towards the end. PT. II. SECT. X. able drops. Now I put in motion the springs set in me by Heaven, without knowing how I do so.’ The millipede said to the serpent, ‘ I go along by means of my multitude of feet ; and yet how is it that I do not go so fast as you who have no feet at all ?

’ The serpent replied, ‘ How can the method of moving by the springs set in us by Heaven be changed ? How could I make use of feet ? ’ The serpent said to the wind, ‘ I get along by moving my backbone and ribs, thus appearing to have some (bodily) means of progression. But now you, Sir, rise with a blustering force in the North Sea, and go on in the same way to the South Sea ; — seemingly without any such means. How does it take place?’ The wind said, ‘Yes. With such a blustering force I rise in the North Sea and go on to the South Sea. But you can point to me, and therein are superior to me, as you are also in treading on me. Yet notwithstanding, it is only I who can break great trees, and blow down great houses. Therefore he whom all that are small cannot overcome is a great overcomer. But it is only he who is the sagely man 1 that is the Great Conqueror (of all).’

When Confucius was travelling in Khwang2, 1 The sagely man is ‘ the True man,’ who embodies the Tao. The Tao has given to the khwei, the millipede, the serpent, and it may be said also to the wind, their means of progression and action. Nothing is said of the eye and the mind ; — it was not necessary to dwell on the TSo in them. account of this event is his own, constructed by him to convey his own Taoistic lessons. C C THE TEXTS OF TAOISM. BK. XVII. some people of Sung (once) surrounded him (with a hostile intention) several ranks deep ; but he kept singing to his lute without stopping. 3ze*lu came in, and saw him, and said, ‘ How is it, Master, that you are so pleased ? ’ Confucius said, ‘ Come here, and I will tell you. I have tried to avoid being reduced to such a strait for a long time ; and that I have not escaped shows that it was so appointed for me. I have sought to find a ruler that would employ me for a long time, and that I have not found one, shows the character of the time. Under Yao and Shun there was no one in the kingdom reduced to straits like mine ; and it was not by their sagacity that men succeeded as they did. Under A”ieh and /Can no (good and able man) in the king¬ dom found his way to employment ;

and it was not for (want of) sagacity that they failed to do so. It was simply owing to the times and their character. ‘ People that do business on the water do not shrink from meeting iguanodons and dragons ; — that is the courage of fishermen. Those who do busi¬ ness on land do not shrink from meeting rhinoce¬ roses and tigers ; — that is the courage of hunters. When men see the sharp weapons crossed before them, and look on death as going home ; — that is the courage of the determined soldier. When he knows that his strait is determined for him, and that the employment of him by a ruler depends on the cha¬ racter of the time, and then meeting with great distress is yet not afraid ; — that is the courage of the i sagely man. Wait, my good Y u, and you will see what there is determined for me in my lot.’ A little afterwards, the leader of the armed men approached and took his leave, saying, ‘ We thought you were FT. II. SECT. X. THE WRITINGS OF KWANG-3ZE. 387 Yang Hu1, and therefore surrounded you. Now we see our mistake.’ (With this) he begged to take his leave, and withdrew.

Kung-sun Lung2 asked Mau of Wei3, saying, ‘ When I was young, I learned the teachings of the former kings ; and when I was grown up, I became proficient in the practice of benevolence and right¬ eousness. I brought together the views that agreed and disagreed; I considered the questions about hardness and whiteness 4 ; I set forth what was to be affirmed and what was not, and what was allowable and what was not ; I studied painfully the various schools of thought, and made myself master of the reasonings of all their masters. I thought that I had reached a good understanding of every subject ; but now that I have heard the words of Wwangqze, they throw me into a flutter of surprise. I do not know whether it be that I do not come up to him in the power of discussion, or that my knowledge is not equal to his. But now I do not feel able to open my mouth, and venture to ask you what course I should pursue.’ Kung-jze Mau leant forward on his stool, drew a long breath, looked up to heaven, smiled, and 1 No doubt the Yang Ho of Analects XVII, i. 2 The grandson (Kung-sun) of one of the rulers of ATao (one of the three states into which the great state of 3in had been broken up). He has come down to us as a philosophic sophist, whose views it is not easy to define.

See Mayers’s Manual, p. 288, and Book XXXIII, par. 7. the sons of its ruler at this time, a great admirer, evidently, of A'wangqze, and more than a match for the sophist Lung. 4 Holding, it is supposed, that ‘ the attributes of material objects, such as hardness and colour, are separate existences : ’—so Mayers, after Wylie. THE TEXTS OF TAOISM. BK. XVII. said, ‘ Have you not heard of the frog of the dilapi¬ dated well, and how it said to the turtle of the Eastern Sea, “ How I enjoy myself? I leap upon the parapet of this well. I enter, and having by means of the projections formed by the fragments of the broken tiles of the lining proceeded to the water, I draw my legs together, keep my chin up, (and strike out). When I have got to the mud, I dive till my feet are lost in it. Then turning round, I see that of the shrimps, crabs, and tadpoles there is not one that can do like me. Moreover, when one has entire command of all the water in the gully, and hesitates to go forward, it is the greatest pleasure to enjoy one’s self here in this dilapidated well 1 ; — why do not you, Master, often come and enter, and see it for yourself?” The turtle of the Eastern Sea (was then proceeding to go forward), but before he had put in his left foot, he found his right knee caught and held fast.

On this he hesitated, drew back, and told (the frog) all about the sea, saying, “ A distance of a thousand li is not sufficient to express its extent, nor would (a line of) eight thousand cubits be equal to sound its depth. In the time of Yu, for nine years out of ten the flooded land (all drained into it), and its water was not sensibly increased ; and in the time of Thang for seven years out of eight there was a drought, but the rocks on the shore (saw) no diminution of the water because of it. Thus it is that no change is produced in its waters by any cause operating for a short time or a long, and that they do not advance nor recede for any addition or subtraction, whether great or small ; and this is the great pleasure afforded by the Eastern Sea.” When 1 A passage difficult to construe. PT. II. SECT. X. THE WRITINGS OF £WANG-3ZE. 389 the frog of the dilapidated well heard this, he was amazed and terror-struck, and lost himself in surprise. ‘ And moreover, when you, who have not wisdom enough to know where the discussions about what is right and what is wrong should end, still desire to see through the words of Wwangqze, that is like employing a mosquito to carry a mountain on its back, or a millipede 1 to gallop as fast as the Ho runs ;

— tasks to which both the insects are sure to be un¬ equal. Still further, when you, who have not wisdom enough to know the words employed in discussing very mysterious subjects, yet hasten to show your sharpness of speech on any occasion that may occur, is not this being like the frog of the dilapidated well ? ‘ And that (Wwangqze) now plants his foot on the Yellow Springs (below the earth), and anon rises to the height of the Empyrean. Without any regard to south and north, with freedom he launches out in every direction, and is lost in the unfathomable. Without any regard to east and west, starting from what is abysmally obscure, he comes back to what is grandly intelligible. (All the while), you, Sir, in amazement, search for his views to examine them, and grope among them for matter for discussion ; — this is just like peeping at the heavens through a tube, or aiming at the earth with an awl ; are not both the implements too small for the purpose ? Go your ways, Sir. ‘ And have you not heard of the young learners of 1 A different character from that for a millipede in the last para¬ graph; — a Shang Ku, evidently some small insect, but we cannot tell what. THE TEXTS OF TAOISM. BK. XVII. Shau-ling1, and how they did in Han-tan ? Before they had acquired what they might have done in that capital, they had forgotten what they had learned to do in their old city, and were marched back to it on their hands and knees.

If now you do not go away, you will forget your old acquirements, and fail in your profession.’ Kung-sun Lung gaped on the speaker, and could not shut his mouth, and his tongue clave to its roof. He slank away and ran off". 1 1. Wwangqze was (once) fishing in the river Phu 2. when the king of Kim 3 sent two great officers to him, with the message, ‘ I wish to trouble you with the charge of all within my territories.’ A”wangqze kept on holding his rod without looking round, and said, ‘ I have heard that in Khu there is a spirit-like tortoise-shell, the wearer of which died 3000 years ago 4, and which the king keeps, in his ancestral temple, in a hamper covered with a cloth. Was it better for the tortoise to die, and leave its shell to be thus honoured ? Or would it have been better for it to live, and keep on dragging its tail through the mud ? ’ The two officers said, ‘ It would have been better for it to live, and draw its tail after it over the mud 5.’ ‘ Go your ways. I will keep on drawing my tail after me through the mud.’ referred to, I have not been able to learn anything. The ‘ were marched ’ gives my idea of what it may have been. 2 A river, which still gives its name to Phft-/tau, department Khz o-Mu, Shan-tung. 3 Probably king Wei, b.c. 339-330. 4 A good antiquity for K/m ! 5 ? A species of Testudo Serpentina, such as is often seen on pieces of Japanese lacquerware. pt. ix. sect. x. THE WRITINGS OF XWANG-3ZE. 39 1

Hui-jze being a minister of state in Liang1 2, Awang^ze went to see him. Some one had told Hui-jze that Awang-jze was come with a wish to supersede him in his office, on which he was afraid, and instituted a search for the stranger all over the kingdom for three days and three nights. (After this) Awang-jze went and saw him, and said, ‘There is in the south a bird, called “ the Young Phoenix - — do you know it ? Starting from the South Sea, it flies to the Northern; never resting but on the bignonia3, never eating but the fruit of the melia azederach4 5, and never drinking but from the purest springs. An owl, which had got a putrid rat, (once), when a phoenix went passing overhead, looked up to it and gave an angry scream. Do you wish now, in your possession of the kingdom of Liang, to frighten me with a similar scream ? ’

Ahvang-jze and Hui-jze were walking on the dam over the Hao 6, when the former said, ‘ These thryssas come out, and play about at their ease ; — that is the enjoyment of fishes.’ The other said, ‘ Y ou are not a fish ; how do you know what 1 Another name for Wei, so called from its capital ; — in the present department of Khai-fang. be ‘ the argus pheasant,’ or ‘ a variety of the peacock.’ But what the bird was does not affect the meaning of our author’s reference to it. Thunberg. sense. The character should doubtless be with the meaning which I have given ; and not ‘ bamboo,’ which is found in the critics. It is also called ‘ the Pride of India.’ 5 A river in the department and district of Fung-yang, An-hui. 392 THE TEXTS OF TAOISM. BK. XVII. constitutes the enjoyment of fishes1?’ A!wangqze rejoined, ‘You are not I. How do you know that I do not know what constitutes the enjoyment of fishes ?’ Huiqze said, ‘ I am not you ; and though indeed I do not fully know you, you certainly are not a fish, and (the argument) is complete against your knowing what constitutes the happiness of fishes.’ Aiwangqze replied, ‘ Let us keep to your original question. You said to me, “ How do you know what constitutes the enjoyment of fishes?” You knew that I knew it, and yet you put your question to me ; — well, I know it (from our enjoying ourselves together) over the Hao.’ creatures from their demonstrations.