HSÜ WU KUEI.
_Argument_:--TAO is passionless--Immorality of the moral--Obstructions
to natural virtue--The evils of action--Too much zeal--The outward and
visible--The inward and spiritual--Illustrations.
Hsü Wu Kuei, introduced by Nü Shang, went to see Wu Hou of Wei.
A hermit, a minister, and a prince, respectively.
The Prince greeted him sympathisingly, and said, "You are suffering,
Sir. You must have endured great hardships in your mountain life that
you should be willing to leave it and visit me."
"It is I who should sympathise with your Highness, not your Highness
with me," answered Hsü Wu Kuei. "If your Highness gives free play to
passion and yields to loves and hates, then the natural conditions of
your existence will suffer.
Internally.
And if your Highness puts aside passion and abjures loves and hates,
then your senses of sight and hearing will suffer.
Externally.
It is I who should sympathise with your Highness, not your Highness
with me."
The Prince was too astonished to reply; and after a while Hsü Wu Kuei
continued, "I will try to explain to your Highness how I judge of dogs.
The lowest in the scale will eat their fill and then stop, like a cat.
Those of the middle class are as though staring at the sun. The highest
class are as though they had parted with their own individuality.
"But I do not judge of dogs as well as I judge of horses. I judge of
horses as follows. Their straightness
In running.
must be that of a line. Their curve must be that of an arc. Their
squareness, that of the square. Their roundness, that of the compasses.
One commentator applies all this to the shape of the animals.
These are the horses of the State. They are not equal to the horses
of the Empire. The horses of the Empire are splendid. They move as
though anxious to get along, as though they had lost the way, as though
they had parted with their own individuality. Thus, they outstrip all
competitors, over the unstirred dust, out of sight!"
The Prince was greatly pleased and smiled. But when Hsü Wu Kuei went
out, Nü Shang asked him, saying, "What can you have been saying to his
Highness? Whenever I address him, it is either in a pacific sense,
based upon the Canons of _Poetry_, _History_, _Rites_, and _Music_; or
in a belligerent sense, based upon the _Golden Roster_ or the _Six
Plans of Battle_.
Ancient military treatises.
I have transacted with great success innumerable matters entrusted to
me, yet his Highness has never vouchsafed a smile. What can you have
been saying to make him so pleased as all this?"
"I merely told him," replied Hsü Wu Kuei, "how I judged of dogs and
horses."
"Was that all?" enquired Nü Shang, incredulously.
"Have you not heard," said Hsü Wu Kuei, "of the outlaw of Yüeh? After
several days' absence from his State, he was glad to meet any one he
had known there. After a month, he was glad to meet any one he had even
seen there. And after a year, he was glad to meet any one who was in
any way like to his fellow-countrymen. Is not this a case of absence
from one's kind increasing the desire to be with them?
"Thus a man who had fled into the wilderness, where bishop-wort chokes
the path of the weasel and stoat, now advancing, now stopping,--how
he would rejoice if the footfall of a fellow-creature broke upon his
ear. And how much more were he to hear the sound of a brother's, of a
relative's voice at his side. Long it is, I ween, since his Highness
has heard the voice of a pure man at his side!"
* * * * *
Hsü Wu Kuei went to visit the Prince. The latter said, "Living, Sir,
up in the hills, and feeding upon berries or satisfying yourself with
leeks, you have long neglected me. Are you now growing old? Or do
you hanker after flesh-pots and wine? Or is it that mine is such a
well-governed State?"
"I am of lowly birth," replied Hsü Wu Kuei. "I could not venture to eat
and drink your Highness' meat and wine. I came to sympathise with your
Highness."
"What do you mean?" cried the Prince? "What is there to sympathise
about?"
"About your Highness' soul and body," replied Hsü Wu Kuei.
"Pray explain," said the Prince.
"Nourishment is nourishment," said Hsü Wu Kuei.
To a peasant as to a prince.
"Being high up does not make one high, nor does being low make one low.
Your Highness is the ruler of a large State, and you oppress the whole
population thereof in order to satisfy your sensualities. But your soul
is not a party to this. The soul loves harmony and hates disorder. For
disorder is a disease. Therefore I came to sympathise. How is it that
your Highness alone is suffering?"
"I have long desired to see you," answered the Prince. "I wish to love
my people, and by cultivation of duty towards one's neighbour to put an
end to war. Can this be done?"
"It cannot," replied Hsü Wu Kuei. "Love for the people is the root of
all evil to the people. Cultivation of duty towards one's neighbour
in order to put an end to war is the origin of all fighting. If your
Highness starts from this basis, the result can only be disastrous.
Why try to "do" anything?
"Everything that is made good, turns out bad.
The artificial is impermanent.
And although your Highness should make charity and duty to one's
neighbour, I fear they would be spurious articles. For the inward
intention would appear in the outward manifestation. The adoption of a
fixed standard
_I.e._ of the personal standard of individuals. See pp. 305, 306.
would lead to complications. And revolutions within lead to fighting
without. Surely your Highness would not make a bower into a
battlefield, nor a shrine of prayer into a scene of warfare!
This, of course, refers to the mind.
"Have nothing within which is obstructive of virtue. Seek not to
vanquish others in cunning, in plotting, in war. If I slay a whole
nation and annex the territory in order to find nourishment for my
passions and for my soul,--irrespective of military skill, wherein does
the victory lie?
"What shall it profit a man, if he shall gain the whole world, and
lose his own soul?"
"If your Highness will only abstain, that will be enough. Cultivate
the sincerity that is within your breast, so as to be responsive to the
conditions of your environment, and be not aggressive. The people will
thus escape death;
From oppression.
and what need then to put an end to war?"
* * * * *
When the Yellow Emperor went to see TAO upon the Chü-tz'ŭ Mountain,
Fang Ming was his charioteer, Ch'ang Yü sat on his right, Chang Jo and
Hsi P'êng were his outriders, and K'un Hun and Hua Chi brought up the
rear.
Commentators tear this passage to tatters.
On reaching the wilds of Hsiang-ch'êng,
The limit of the known.
these seven Sages lost their way and there was no one of whom to ask
the road. By and by, they fell in with a boy who was grazing horses,
and asked him, saying, "Do you know the Chü-tz'ŭ Mountain?"
"I do," replied the boy.
"And can you tell us," continued the Sages, "where TAO abides?"
"I can," replied the boy.
"This is a strange lad," cried the Yellow Emperor. "Not only does he
know where the Chü-tz'ŭ Mountain is, but also where TAO abides! Come
tell me, pray, how would you govern the empire?"
"I should govern the empire," said the boy, "just the same as I look
after my horses. What else should I do?
"When I was a little boy and used to live within the points of the
compass,
In Vanity Fair.
my eyes got dim of sight. An old man advised me to mount the chariot of
the sun
_I.e._ of Intelligence.
and visit the wilds of Hsiang-ch'êng. My sight is now much better, and
I continue to dwell without the points of the compass. I should govern
the empire in just the same way. What else should I do?"
"Of course," said the Yellow Emperor, "government is not your trade.
Still I should be glad to hear what you would do."
The boy declined to answer, but on being again urged, cried out, "What
difference is there between governing the empire and looking after
horses? See that no harm comes to the horses, that is all!"
Thereupon the Emperor prostrated himself before the boy; and addressing
him as Divine Teacher, took his leave.
Divine Teacher means "inspired by God." The term used is that employed
in modern times for the head or Pope of debased Taoism, often wrongly
rendered as the "Master of Heaven."
* * * * *
If schemers have nothing to give them anxiety, they are not happy. If
dialecticians have not their premisses and conclusion, they are not
happy. If critics have none on whom to vent their spleen, they are not
happy. Such men are the slaves of objective existences.
Those who attract the sympathies of the world, start new dynasties.
Those who win the people's hearts, take high official rank. Those
who are strong undertake difficulties. Those who are brave encounter
dangers. Men of arms delight in war. Men of peace think of nothing but
reputation. Men of law strive to improve the administration. Professors
of ceremony and music cultivate deportment. Moralists devote themselves
to the obligations between man and man.
Take away agriculture from the husbandman, and his classification is
gone. Take away trade from the merchant, and his classification is
gone. Daily work is the stimulus of the labourer. The skill of the
artisan is his pride. If money cannot be made, the avaricious man
is sad. If his power meets with a check, the boaster will repine.
Ambitious men love change.
Thus, men are always doing something; inaction is to them impossible.
They observe in this the same regularity as the seasons, ever without
change. They hurry to destruction, dissipating in all directions their
vital forces, alas! never to return.
* * * * *
Chuang Tzŭ said, "If archers who aimed at nothing and hit something
were accounted good shots, everybody in the world would be another Yi.
See p. 308.
Could this be so?"
"It could," replied Hui Tzŭ.
"If there was no general standard of right in the world," continued
Chuang Tzŭ, "but each man had his own, then everybody would be a Yao.
Could this be so?"
"It could," replied Hui Tzŭ.
"Very well," said Chuang Tzŭ. "Now there are the Confucianists, the
Mihists, the schools of Yang
Yang Chu. See ch. viii.
and Ping,
Kung Sun Lung. See ch. xvii.
making with your own five in all. Pray which of these is right?
"Possibly it is a similar case to that of Lu Chü?
Of whom there is no record.
--A disciple said to him, 'Master, I have attained to your TAO. I can
do without fire in winter: I can make ice in summer.'
"'You merely avail yourself of latent heat and latent cold,' replied Lu
Chü. 'That is not what I call TAO. I will demonstrate to you what my
TAO is.'
"Thereupon he tuned two lutes, and placed one in the hall and the other
in the adjoining room. And when he struck the _Kung_ note on one, the
_Kung_ note on the other sounded; when he struck the _chio_ note on
one, the _chio_ note on the other sounded. This because they were both
tuned to the same pitch.
"But if he changed the interval of one string, so that it no longer
kept its place in the octave, and then struck it, the result was that
all the twenty-five strings jangled together. There was sound as
before, but the influence of the key-note was gone. Is this your case?"
"The Confucianists, the Mihists, and the followers of Yang and Ping,"
replied Hui Tzŭ, "are just now engaged in discussing this matter with
me. They try to overwhelm me with argument or howl me down with noise.
Yet they have not proved me wrong. Why then should you?"
"A man of the Ch'i State," replied Chuang Tzŭ, "sent away his son into
the Sung State, to be a door-keeper, with maimed body.
Doorkeepers in ancient times were, for obvious reasons, deprived of
their feet.
But a vase, which he valued highly, he kept carefully wrapped up.
Thus Hui Tzŭ sacrifices the greater to the less.
"He who would seek for a stray child, but will not leave his home, is
like to lose him.
Thus restricted to his four antagonistic schools is Hui Tzŭ's search
for TAO.
"If a man of Ch'u, who was sent away to be a door-keeper, began, in the
middle of the night, when no one was about, to fight with the boatman,
I should say that before his boat left the shore he would already have
got himself into considerable trouble."
A maimed man (Hui Tzŭ) should avoid quarrels. His own share of TAO is
insufficient even for himself.
* * * * *
Chuang Tzŭ was once attending a funeral, when he passed by the grave of
Hui Tzŭ. Turning to his attendants, he said, "A man of Ying
Capital of the Ch'u state.
who had his nose covered with a hard scab, no thicker than a fly's
wing, sent for a stone-mason to chip it off. The stone-mason plied his
adze with great dexterity while the patient sat still and let him chip.
When the scab was all off, the nose was found to be uninjured, the man
of Ying never having moved a muscle.
"When Yüan, prince of Sung, heard of this, he summoned the stone-mason
and said, 'Try to do the same for me.'
"'I used to be able to do it Sire,' replied the stone-mason, 'but my
material has long since perished.'
"And I too, ever since he perished, have been without my material,
having no one with whom I can speak."
A generous compliment to an old adversary.
"There was no one," says Lin Hsi Chung, "in all Chuang Tzŭ's
generation who could understand him; neither is there any one now, at
this late date, any more than there was then."
* * * * *
Kuan Chung being at the point of death, Duke Huan went to see him.
See p. 226.
"You are ill, venerable Sir," said the Duke, "really ill. You had
better say to whom, in the event of your getting worse, I am to entrust
the administration of the State."
"Whom does your Highness wish to choose?" enquired Kuan Chung.
"Will Pao Yü do?" asked the Duke.
Kuan Chung and Pao Yü are the "Damon and Pythias" of China.
"He will not," said Kuan Chung. "He is pure, incorruptible, and good.
With those who are not like himself, he will not associate. And if
he has once heard of a man's wrong-doing, he never forgets it. If
you employ him in the administration of the empire, he will get to
loggerheads with his prince and to sixes and sevens with the people. It
would not be long before he and your Highness fell out."
"Whom then can we have?" asked the Duke.
"There is no alternative," replied Kuan Chung; "it must be Hsi P'êng.
He is a man who forgets the authority of those above him, and makes
those below him forget his. Ashamed that he is not the peer of the
Yellow Emperor,
In virtue.
he grieves over those who are not the peers of himself.
"To share one's virtue with others is called true wisdom. To share
one's wealth with others is reckoned meritorious. To exhibit superior
merit is not the way to win men's hearts. To exhibit inferior merit
is the way. There are things in the State he does not hear; there are
things in the family he does not see.
Purposely ignoring petty faults.
There is no alternative; it must be Hsi P'êng."
Of whom commentators give no further notice.
* * * * *
The prince of Wu took a boat and went to the Monkey Mountain, which
he ascended. When the monkeys saw him, they fled in terror and hid
themselves in the thicket. One of them, however, disported himself
carelessly, as though showing off its skill before the prince. The
prince took a shot at it; but the monkey, with great rapidity, seized
the flying arrow with its hand. Then the prince bade his guards try,
the result being that the monkey was killed.
The skill of the poor monkey availed nothing against the cloud of
arrows discharged by the guards. _On peut être plus fin qu'un autre,
mais on ne peut pas être plus fin que tous les autres._
Thereupon the prince turned to his friend Yen Pu I, and said, "That
monkey flaunted its skill and its dexterity in my face. Therefore it
has come to this pass. Beware! Do not flaunt your superiority in the
faces of others."
Yen Pu I went home, and put himself under the tuition of Tung Wu,
A professor of TAO.
with a view to get rid of such superiority. He put aside all that gave
him pleasure and avoided gaining reputation. And in three years his
praise was in everybody's mouth.
* * * * *
Tzŭ Chi of Nan-poh
See ch. iv.
was sitting leaning on a table. He looked up to heaven and sighed, at
which juncture Yen Ch'êng Tzŭ entered and said, "How, Sir, can such an
important person as yourself be in body like dry wood, in mind like
dead ashes?"
Instead of exerting yourself for the benefit of mankind. The speaker,
says one commentator, was "a disciple."
"I used to live in a cave on the hills," replied Tzŭ Chi. "At that
time, T'ien Ho,
The famous founder of the later House of Ch'i.
because he once saw me, was thrice congratulated by the people of
Ch'i. Now I must have given some indication by which he recognised me.
As a Sage.
I must have sold for him to buy. For had I not manifested myself, how
would he have recognised me? Had I not sold, how could he have bought?
"Alas! I grieve over man's self-destruction.
As reputation comes, reality goes.
And then I grieve over one who grieves for another. And then I grieve
over him who grieves over one who grieves for another! And so I get
daily farther and farther away."
And become like dry wood, my soul absorbed into TAO.
* * * * *
When Confucius went to Ch'u, the prince entertained him at a banquet.
Sun Shu Ao stood up with a goblet of wine in his hand, and I Liao of
Shih-nan poured a libation, saying, "On such occasions as this, the men
of old were wont to make some utterance."
"Mine," replied Confucius, "is the doctrine of wordless utterances.
Shall I who make no utterances, make utterance now?
"I Liao of Shih-nan played with his ball, and the trouble of two houses
was arranged.
A man of great strength who refused to aid in settling a State
quarrel. He was a great ball player,--whatever that may have been.
Sun Shu Ao remained quietly in repose, and the men of Ying threw down
their arms.
No one dared attack them, so powerful was the prestige of their
minister.
I should want a three-foot tongue indeed!
To achieve more by talk than these two achieved by inaction.
"Theirs was the TAO of inaction. His was the argument of silence.
Wherefore, for TÊ
The manifestation of TAO.
to rest in undivided TAO,
By which all things are ONE.
and for speech to stop at the unknowable,--this is perfection.
"With undivided TAO, TÊ cannot be coincident.
The latter is multiform.
No argument can demonstrate the unknowable. Subdivision into
Confucianists and Mihists only makes confusion worse confounded.
"The sea does not reject the streams which flow eastward into it.
Therefore it is immeasurably great. The true Sage folds the universe
in his bosom. His good influence benefits all throughout the empire,
without respect to persons. Born without rank, he dies without titles.
He does not take credit for realities.
But attributes it all to circumstances.
He does not establish a name.
For what he has done.
This is to be a great man.
"A dog is not considered a good dog because he is a good barker.
He must also bite.
A man is not considered a good man because he is a good talker. How
much less in the case of greatness? And if doing great things is not
enough to secure greatness, how much less shall it secure virtue?
"In point of greatness, there is nothing to be compared with the
universe. Yet what does the universe seek in order to be great?
"He who understands greatness in this sense, seeks nothing, loses
nothing, rejects nothing, never suffers injury from without. He takes
refuge in his own inexhaustibility. He finds safety in according with
his nature. This is the essence of true greatness."
* * * * *
Tzŭ Chi had eight sons. He ranged them before him, and summoning Chiu
Fang Yin, said to him, "Examine my sons physiognomically, and tell me
which will be the fortunate one."
"K'un," replied Chiu Fang Yin, "will be the fortunate one."
"In what sense?" asked the father, beaming with delight.
"K'un," said Chiu Fang Yin, "will eat at the table of a prince, and so
end his days."
Thereupon Tzŭ Chi burst into tears and said, "What has my son done that
this should be his fate?"
"Eating at the table of a prince," replied Chiu Fang Yin, "will benefit
the family for three generations. How much more his father and mother!
But for you, Sir, to go and weep is enough to turn back the luck from
you. The son's fortune is good, but the father's bad."
"Yin," said Tzŭ Chi, "I should like to know what you mean by calling
K'un fortunate. Wine and meat gratify the palate, but you do not say
how these are to come.
"Supposing that to me, not being a shepherd, a lamb were born in the
south-west corner of my hall; or that to me, not being a sportsman,
quails were hatched in the north-east corner. If you did not call that
uncanny, what would you call it?
"My sons and I do but roam through the universe. With them I seek
the joys of heaven; with them I seek the fruits of earth. With them
I engage in no business; with them I concoct no plots; with them I
attempt nothing out-of-the-way. With them I mount upon the truth of
the universe, and do not offer opposition to the exigencies of our
environment. With them I accommodate myself naturally; but with them I
do not become a slave to circumstances. Yet now the world is rewarding
me!
"Every uncanny effect must be preceded by some uncanny cause. Alas! my
sons and I have done nothing. It must be the will of God. Therefore I
weep."
Shortly afterwards, when K'un was on his way to the Yen State, he was
captured by brigands. To sell him as he was, would be no easy matter.
To sell him without his feet would be easy enough. So they cut off his
feet and sold him into the Ch'i State, where he became door-keeper to
Duke Chü and had meat to his dinner for the rest of his life.
Commentators make terrible havoc here.
* * * * *
Yeh Ch'üeh meeting Hsü Yu, said to him, "Where are you going?"
"Away from Yao!" replied the latter.
"What do you mean?" asked Yeh Ch'üeh.
"Yao," said Hsü Yu, "thinks of nothing but charity. I fear he will
become a laughing-stock to the world, and that in future ages men will
eat one another.
See p. 296.
"There is no difficulty in winning the people. Love them and they will
draw near. Profit them and they will come up. Praise them and they will
vie with one another. But introduce something they dislike, and they
will be gone.
"Love and profit are born of charity and duty to one's neighbour. Those
who ignore charity and duty to one's neighbour are few; those who make
capital out of them are many.
"For the operation of these virtues is not disinterested. It is like
lending gear to a sportsman.
With a view to share the game.
Wherefore, for one man to dogmatise for the good of the whole empire,
is like splitting a thing at a single blow.
Without reference to method or the requirements of the case in point.
"Yao knows that good men benefit the empire. But he does not know that
they injure it. Only those on a higher level than good men know this.
"There are nincompoops; there are parasites; there are enthusiasts.
"A man who learns from a single teacher, and then goes off exultant,
satisfied with his acquirements though ignorant that there was a time
when nothing existed,--such a one is a nincompoop.
"Parasites are like the lice on a pig's back. They choose bald patches,
which are to them palaces and parks. The parts between the toes, the
joints, the dugs, and the buttocks, are to them so many comfortable and
convenient resting-places. They know not that one day the butcher will
tuck up his sleeves and spread straw and apply fire, and that they will
perish in the singeing of the pig. As they sow, so do they reap. This
is to be a parasite.
"Of enthusiasts, Shun is an example. Mutton does not care for ants; it
is the ants which care for the mutton. Mutton has a frowsy smell; and
there is a frowsiness about Shun which attracts the people. Therefore
it was that after three changes of residence, when he came to the Têng
district, he had some hundred thousand families with him.
"Then Yao, hearing of his goodness, appointed him to a barren region,
trusting, as he said, that Shun's arrival would enrich it. When Shun
took up this appointment, he was already old, and his intellect was
failing; yet he would not cease work and retire from office. He was, in
fact, an enthusiast.
"So it is that the spiritual man dislikes a crowd. For where there is a
crowd there is diversity, and where there is diversity advantage does
not accrue. He is therefore neither very intimate, nor very distant. He
clings to virtue and nourishes a spirit of harmony, in order to be in
accord with his fellow-men. This is to be a divine man.
"Leave wisdom to ants. Strive for what fishes desire.
To be left alone in the water.
"Leave attractiveness to mutton. Use your eyes to contemplate, your
ears to listen to, your mind to consider, their own internal workings.
For him who can do these things, his level will be that of a line, his
modifications in due and proper season.
"Therefore, the divine man trusts to the natural development of events.
He does not strive to introduce the artificial into the domain of the
natural. Accordingly, life is a gain and death a loss, or death is a
gain and life a loss.
According to circumstances.
"For instance, drugs. They are characteristically poisonous. Such are
_Chieh-Kêng_, _Chi-Yung_, and _Shih-Ling_. Circumstances, however,
make of each a sovereign remedy. The list is inexhaustible.
Chieh-Kêng is the _Platycodon grandiflorum_. It is used by Chinese
doctors as a tonic, astringent, and vermifuge.
"When Kou Chien encamped with three thousand armed warriors at
Kuei-ch'i,
Leading the men of Wu to attack the Yüeh State.
only Chung
Wên Chung, minister of Yüeh.
saw that defeat would be followed by a rally. Yet he could not foresee
the evil that was to come upon himself. Wherefore it has been said, 'An
owl's eyes are adapted to their use. A crane's leg is of the length
required. 'Twould be disastrous to shorten it.'
This illustration has been used in ch. viii, p. 101.
"Thus it has been said, 'The wind blows and the river suffers. The sun
shines and the river suffers.' But though wind and sun be both brought
into relation with the river, it does not really suffer therefrom. Fed
from its source, it still continues to flow on.
The Sage too has a source from which the nourishment of his soul is
supplied.
"The relation between water and earth is determinate. The relation
between a man and his shadow is determinate. The relation between thing
and thing is determinate.
"The relation between eye and vision is baneful.
Because indeterminate.
The relation between ear and hearing is baneful. The relation between
mind and object is baneful. The relation between all kinds of
capacity and man's inner self is baneful. If such banefulness be not
corrected, disasters will spring up on all sides. Retrogression is
hard to achieve, and success long in coming. Yet alas! men regard such
capacities as valuable possessions.
"The destruction of States and the ceaseless slaughter of human beings
result from an inability to examine into this.
"The foot treads the ground in walking; nevertheless it is the ground
not trodden on which makes up the good walk. A man's knowledge is
limited; but it is upon what he does not know that he depends to extend
his knowledge to the apprehension of God.
"Knowledge of the great ONE, of the great Negative, of the great
Nomenclature, of the great Uniformity, of the great Space, of the great
Truth, of the great Law,--this is perfection.
"The great ONE is omnipresent. The great Negative is omnipotent.
The great Nomenclature is all-inclusive. The great Uniformity is
all-assimilative. The great Space is all-receptive. The great Truth is
all-exacting. The great Law is all-binding.
"The ultimate end is God. He is manifested in the laws of nature. He
is the hidden spring. At the beginning, he was.
Had an objective existence.
This, however, is inexplicable. It is unknowable. But from the
unknowable we reach the known.
"Investigation must not be limited, nor must it be unlimited.
It must be undertaken from the standpoint of the unconditioned.
In this vague undefinedness there is an actuality. Time does not change
it. It cannot suffer diminution. May we not then call it our great
Guide?
"Why not bring our doubting hearts to investigation thereof? And then,
using certainty to dispel doubt, revert to a state without doubt, in
which doubt is doubly dead?"
Doubt dispelled leaves conviction firmer still.
Lin Hsi Chung says that this essay begins with the subtle to end in
the abstruse. "The force of language," adds he, "can no farther go!"