The fifth smeared his body all over with lacquer, so that no one should come near him. Of the sixth, nothing is recorded; and of the seventh, only that he tied a stone around his neck and jumped into a river. See the _Fragmenta_ at the end of the works of Shih Tzŭ. The pure men of old did their duty to their neighbours, but did not associate with them. Among them, but not of them. They behaved as though wanting in themselves, but without flattering others. Naturally rectangular, they were not uncompromisingly hard. They manifested their independence without going to extremes. They appeared to smile as if pleased, when the expression was only a natural response. As required by the exigencies of society. Their outward semblance derived its fascination from the store of goodness within. They seemed to be of the world around them, while proudly treading beyond its limits. They seemed to desire silence, while in truth they had dispensed with language. See ch. v. They saw in penal laws a trunk; A natural basis of government. in social ceremonies, wings; To aid man's progress through life. in wisdom, a useful accessory; in morality, a guide. For them penal laws meant a merciful administration; social ceremonies, a passport through the world; wisdom, an excuse for doing what they could not help; and morality, walking like others upon the path. Instead of at random across country. At such an early date was uniformity a characteristic of the Chinese people. And thus all men praised them for the worthy lives they led. For what they cared for could be reduced to ONE, and what they did not care for to ONE also. That which was ONE was ONE, and that which was not ONE was likewise ONE. In that which was ONE, they were of God; in that which was not ONE, they were of Man. And so between the human and the divine no conflict ensued. This was to be a pure man. Life and Death belong to Destiny. Their sequence, like day and night, is of God, beyond the interference of man, an inevitable law. A man looks upon God as upon his father, and loves him in like measure. Shall he then not love that which is greater than God? _Sc._ TAO. A man looks upon a ruler of men as upon some one better than himself, for whom he would sacrifice his life. Shall he not then do so for the Supreme Ruler of Creation? _Sc._ TAO, the omnipresent, omnipotent Principle which invests even God himself with the power and attributes of divinity. The careful student of pure Taoism will find however that the distinction between TAO and God is sometimes so subtle as altogether to elude his intelligence. When the pond dries up, and the fishes are left upon dry ground, to moisten them with the breath or to damp them with spittle is not to be compared with leaving them in the first instance in their native rivers and lakes. And better than praising Yao and blaming Chieh would be leaving them both and attending to the development of TAO.