INSCRIPTIONS
It seems to have been customary in early days to attach inscriptions, poetical and otherwise, to all sorts of articles for daily use. On the bath-tub of T‘ang, founder of the Shang dynasty in B.C. 1766, there was said to have been written these words:—“If any one on any one day can make a new man of himself, let him do so every day.” Similarly, an old metal mirror bore as its legend, “Man combs his hair every morning: why not his heart?” And the following lines are said to be taken from an ancient wash-basin:—
“Oh, rather than sink in the world’s foul tide
I would sink in the bottomless main;
For he who sinks in the world’s foul tide
In noisome depths shall for ever abide,
But he who sinks in the bottomless main
May hope to float to the surface again.”
In this class of verse, too, the metre is often irregular and the rhyme a mere jingle, according to the canons of the stricter prosody which came into existence later on.
CHAPTER VI
TAOISM—THE “TAO-TÊ-CHING”
TAO-TÊ-CHING
The reader is now asked to begin once more at the sixth century B.C. So far we have dealt almost exclusively with what may be called orthodox literature, that is to say, of or belonging to or based upon the Confucian Canon. It seemed advisable to get that well off our hands before entering upon another branch, scarcely indeed as important, but much more difficult to handle. This branch consists of the literature of Taoism, or that which has gathered around what is known as the Tao or Way of Lao Tzŭ, growing and flourishing alongside of, though in direct antagonism to, that which is founded upon the criteria and doctrines of Confucius. Unfortunately it is quite impossible to explain at the outset in what this Tao actually consists. According to Lao Tzŭ himself, “Those who know do not tell; those who tell do not know.” It is hoped, however, that by the time the end of this chapter is reached, some glimmering of the meaning of Tao may have reached the minds of those who have been patient enough to follow the argument.
LAO TZŬ
Lao Tzŭ was born, according to the weight of evidence, in the year B.C. 604. Omitting 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:—