The soul, according to Chuang Tzŭ, if duly nourished and not allowed to wear itself out with the body in the pursuits of mortality, may become immortal and return beatified to the Great Unknown whence it came. CHAPTER IV. MAN AMONG MEN. _Argument_:--Man must fall in with his mortal environment--His virtue should be passive, not active--He should be rather than do--Talents a hindrance--But of petty uselessness great usefulness is achieved. Yen Hui went to take leave of Confucius. A disciple of the Sage. Also known as Tzŭ Yüan. "Whither are you bound?" asked the Master. "I am going to the State of Wei," was the reply. "And what do you propose to do there?" continued Confucius. "I hear," answered Yen Hui, "that the Prince of Wei is of mature age, but of an unmanageable disposition. He behaves as if the State were of no account, and will not see his own faults. Consequently, the people perish; and their corpses lie about like so much undergrowth in a marsh. They are at extremities. And I have heard you, Sir, say that if a State is well governed it may be neglected; but that if it is badly governed, then we should visit it. In the _Lun Yü_, Confucius says exactly the opposite of this. The science of medicine embraces many various diseases. I would test my knowledge in this sense, that perchance I may do some good to that State." "Alas!" cried Confucius, "you will only succeed in bringing evil upon yourself. For TAO must not be distributed. If it is, it will lose its unity. If it loses its unity, it will be uncertain; and so cause mental disturbance,--from which there is no escape. "The sages of old first got TAO for themselves, and then got it for others. Before you possess this yourself, what leisure have you to attend to the doings of wicked men? Besides, do you know what Virtue results in and where Wisdom ends? Virtue results in a desire for fame; Wisdom ends in contentions. In the struggle for fame men crush each other, while their wisdom but provokes rivalry. Both are baleful instruments, and may not be incautiously used. "Besides, those who, before influencing by their own solid virtue and unimpeachable sincerity, and before reaching the heart by the example of their own disregard for name and fame, go and preach charity and duty to one's neighbour to wicked men,--only make these men hate them for their very goodness' sake. Such persons are called _evil speakers_. And those who speak evil of others are apt to be evil spoken of themselves. That, alas! will be your end.