Of virtue in the abstract little is said by our author, but we know that his idea of it was that it consisted in following Nature (Tao). He generally, however, speaks of it in the concrete as the perfect nature of the world or man and the other creatures of the universe. Sometimes indeed he refers to Tê, Virtue, as if it were a mysterious, independent existence and not an inherent quality. At other times he seems to regard good and bad as merely relative terms, the existence of the former implying and indeed causing the existence of the latter, and vice versa. Descending from these generalities, however, we now come to the consideration of Lao-tzŭ’s conception of the ideal sage. The virtues which characterise the perfect man, and which all should endeavour to possess, are described in the Tao-tê Ching with greater or less fulness. Among the most important of these is the negative excellence of an absence of the bustling ostentation of goodness. Not to be fussy or showy, but to do one’s proper work and lead a quiet life without meddling in the concerns of others, are virtues which to Lao-tzŭ seemed of transcendent importance, the expression which I interpreted as meaning absence of ostentation or bustle is _wu-wei_ (無爲).[15] Many Chinese commentators seem to regard this as equivalent to nothingness, non-existence, or absolute inaction; so Julien also translates it usually by “non-agir.”[16] Though, however, the words have in many places these meanings, yet there are several passages which seem to require the explanation given above, and which is also in harmony with the general tenor of the book. Man’s guide is Nature (Tao), and it works incessantly but without noise or show. So also it is not an inactive life that Lao-tzŭ commends, but a gentle one, and one which does not obtrude itself on the notice of the world. The man who would follow Nature must try to live virtuously without the appearance of so doing; he must present a mean exterior while under it he hides the inestimable jewel.[17] The advice which Sir Thomas Browne gives is very like the teaching of Lao-tzŭ. “Be substantially great in thyself, and more than thou appearest unto others; and let the world be deceived in thee, as they are in the lights of heaven.”[18] Again, the man who follows Nature is wise but wears the mask of ignorance[19]—to the world he appears silly and stupid, but in his breast are deep stores of wisdom. So also he does good without the show of doing it; he helps in the amelioration of his fellows, and indeed of all things in the world, without talking or making any display.[20] He does his alms not before men but in secret and without a preluding trumpet. Those are rare who can instruct others without the necessity of talking, and benefit them without making a show; but in striving to attain to this excellence man is aiming at the perfection of Nature.[21] The art of living thus is an art made by Nature—the silent, informing, universally-operant spirit.