his actions imperilled his virtue. As opposed to inaction. Then he discarded natural instinct and took up with the intellectual. Mind was pitted against mind, but it was impossible thus to settle the empire. So art and learning were added. But art obliterated the original constitution, and learning overwhelmed mind; upon which confusion set in, and man was unable to revert to his natural instincts, to the condition in which he at first existed. Thus it may be said that the world destroys TAO, and that TAO destroys the world. And the world and TAO thus mutually destroying each other, how can the men of TAO elevate the world, and how can the world elevate TAO? TAO cannot elevate the world; neither can the world elevate TAO. Though the Sages were not to dwell on mountain and in forest, their virtue would still be hidden;--hidden, but not by themselves. Those of old who were called retired scholars, were not men who hid their bodies, or kept back their words, or concealed their wisdom. It was that the age was not suitable for their mission. If the age was suitable and their mission a success over the empire, they simply effaced themselves in the unity which prevailed. If the age was unsuitable and their mission at failure, they fell back upon their own resources and waited. Such is the way to preserve oneself. Those of old who preserved themselves, did not ornament their knowledge with rhetoric. They did not exhaust the empire with their knowledge. They did not exhaust virtue. They kept quietly to their own spheres, and reverted to their natural instincts. What then was left for them to _do_? TAO does not deal with detail. Virtue does not take cognizance of trifles. Trifles injure virtue; detail injures TAO. Wherefore it has been said, "Self-reformation is enough." He whose happiness is complete has attained his desire. Of old, attainment of desire did not mean _office_. It meant that nothing could be added to the sum of happiness. But now it does mean office, though office is external and is not a part of oneself. That which is adventitious, comes. Coming, you cannot prevent it; going, you cannot arrest it. Therefore, not to look on office as the attainment of desire, and not because of poverty to become a toady, but to be equally happy under all conditions,--this is to be without sorrow. But now-a-days, both having and not having Office. are causes of unhappiness. From which we may infer that even happiness is not exempt from sorrow. A _reductio ad absurdum_. Wherefore it has been said, "Those who over-estimate the external and lose their natural instincts in worldliness,--these are the people of topsy-turvydom." We are left in the dark as to the authorship of the numerous quotations in this and the preceding chapter. It is, however, a point of minor importance, neither chapter having the slightest claim to be regarded as the genuine work of Chuang Tzŭ. CHAPTER XVII. AUTUMN FLOODS.