A History of Chinese Literature. Giles Herbert Allen

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СКАЧАТЬ all reference to the supernatural phenomena which attended his birth and early years, it only remains to say that we really know next to nothing about him. There is a short biography of Lao Tzŭ to be found in the history of Ssŭ-ma Ch’ien, to be dealt with in Book II., chapter iii., but internal evidence points to embroidery laid on by other hands. Just as it was deemed necessary by pious enthusiasts to interpolate in the work of Josephus a passage referring to Christ, so it would appear that the original note by Ssŭ-ma Ch’ien has been carefully touched up to suit the requirements of an unauthenticated meeting between Lao Tzŭ and Confucius, which has been inserted very much à propos de bottes; the more so, as Confucius is made to visit Lao Tzŭ with a view to information on Rites, a subject which Lao Tzŭ held in very low esteem. This biography ends with the following extraordinary episode: —

      “Lao Tzŭ abode for a long time in Chou, but when he saw that the State showed signs of decay, he left. On reaching the frontier, the Warden, named Yin Hsi, said to him, ‘So you are going into retirement. I beg you to write a book for me.’ Thereupon Lao Tzŭ wrote a book, in two parts, on Tao and Tê,3 extending to over 5000 words. He then went away, and no one knows where he died.”

      It is clear from Ssŭ-ma Ch’ien’s account that he himself had never seen the book, though a dwindling minority still believe that we possess that book in the well-known Tao-Tê-Ching.

      It must now be stated that throughout what are generally believed to be the writings of Confucius the name of Lao Tzŭ is never once mentioned.4 It is not mentioned by Tso of the famous commentary, nor by the editors of the Confucian Analects, nor by Tsêng Ts’an, nor by Mencius. Chuang Tzŭ, who devoted all his energies to the exposition and enforcement of the teaching of Lao Tzŭ, never once drops even a hint that his Master had written a book. In his work will now be found an account of the meeting of Confucius and Lao Tzŭ, but it has long since been laughed out of court as a pious fraud by every competent Chinese critic. Chu Hsi, Shên Jo-shui, and many others, declare emphatically against the genuineness of the Tao-Tê-Ching; and scant allusion would indeed have been made to it here, were it not for the attention paid to it by several more or less eminent foreign students of the language. It is interesting as a collection of many genuine utterances of Lao Tzŭ, sandwiched however between thick wads of padding from which little meaning can be extracted except by enthusiasts who curiously enough disagree absolutely among themselves. A few examples from the real Lao Tzŭ will now be given: —

      “The Way (Tao) which can be walked upon is not the eternal Way.”

      “Follow diligently the Way in your own heart, but make no display of it to the world.”

      “By many words wit is exhausted; it is better to preserve a mean.”

      “To the good I would be good. To the not-good I would also be good, in order to make them good.”

      “Recompense injury with kindness.”

      “Put yourself behind, and you shall be put in front.”

      “Abandon wisdom and discard knowledge, and the people will be benefited an hundredfold.”

      These last maxims are supposed to illustrate Lao Tzŭ’s favourite doctrine of doing nothing, or, as it has been termed, Inaction, a doctrine inseparably associated with his name, and one which has ever exerted much fascination over the more imaginative of his countrymen. It was openly enunciated as follows: —

      “Do nothing, and all things will be done.”

      “I do nothing, and the people become good of their own accord.”

      To turn to the padding, as rendered by the late Drs. Chalmers and Legge, we may take a paragraph which now passes as chapter vi.: —

      Chalmers: – “The Spirit (like perennial spring) of the valley never dies. This (Spirit) I call the abyss-mother. The passage of the abyss-mother I call the root of heaven and earth. Ceaselessly it seems to endure, and it is employed without effort.”

      Legge: – “The valley spirit dies not, aye the same;

      The female mystery thus do we name.

      Its gate, from which at first they issued forth,

      Is called the root from which grew heaven and earth.

      Long and unbroken does its power remain,

      Used gently, and without the touch of pain.”

      One more example from Chalmers’ translation will perhaps seal the fate of this book with readers who claim at least a minimum of sense from an old-world classic.

      “Where water abides, it is good for adaptability.

      In its heart, it is good for depth.

      In giving, it is good for benevolence.

      In speaking, it is good for fidelity.”

      That there was such a philosopher as Lao Tzŭ who lived about the time indicated, and whose sayings have come down to us first by tradition and later by written and printed record, cannot possibly be doubted. The great work of Chuang Tzŭ would be sufficient to establish this beyond cavil, while at the same time it forms a handy guide to a nearer appreciation of this elusive Tao.

      CHUANG TZŬ

      Chuang Tzŭ was born in the fourth century B.C., and held a petty official post. “He wrote,” says the historian Ssŭ-ma Ch’ien, “with a view to asperse the Confucian school and to glorify the mysteries of Lao Tzŭ… His teachings are like an overwhelming flood, which spreads at its own sweet will. Consequently, from rulers and ministers downwards, none could apply them to any definite use.”

      Here we have the key to the triumph of the Tao of Confucius over the Tao of Lao Tzŭ. The latter was idealistic, the former a practical system for everyday use. And Chuang Tzŭ was unable to persuade the calculating Chinese nation that by doing nothing, all things would be done. But he bequeathed to posterity a work which, by reason of its marvellous literary beauty, has always held a foremost place. It is also a work of much originality of thought. The writer, it is true, appears chiefly as a disciple insisting upon the principles of a Master. But he has contrived to extend the field, and carry his own speculations into regions never dreamt of by Lao Tzŭ.

      The whole work of Chuang Tzŭ has not come down to us, neither can all that now passes under his name be regarded as genuine. Alien hands have added, vainly indeed, many passages and several entire chapters. But a sable robe, says the Chinese proverb, cannot be eked out with dogs’ tails. Lin Hsi-chung, a brilliant critic of the seventeenth century, to whose edition all students should turn, has shown with unerring touch where the lion left off and the jackals began.

      The honour of the first edition really belongs to a volatile spirit of the third century A.D., named Hsiang Hsiu. He was probably the founder, at any rate a member, of a small club of bibulous poets who called themselves the Seven Sages of the Bamboo Grove. Death, however, interrupted his labours before he had finished his work on Chuang Tzŭ, and the manuscript was purloined by Kuo Hsiang, a scholar who died A.D. 312, and with some additions was issued by the latter as his own.

      Before attempting to illustrate by extracts the style and scope of Chuang Tzŭ, it will be well to collect from his work a few passages dealing with the attributes of Tao. In his most famous chapter, entitled Autumn Floods, a name by which he himself is sometimes spoken of, Chuang Tzŭ writes as follows: —

      “Tao is without beginning, without end.” Elsewhere he says, “There is nowhere where it is not.” “Tao cannot be heard; heard, it is not Tao. Tao cannot be seen; seen, it is not Tao. Tao cannot be spoken; СКАЧАТЬ