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arts he had employed in the making of them. Shê replied, 'Besides my undivided attention to them, I did not venture to use any arts. I have heard the saying, "After all the carving and the chiselling, let the object be to return to simplicity." I was as a child who has no knowledge; I was extraordinarily slow and hesitating; they grew like the springing plants of themselves. In escorting those who went and meeting those who came, my object was neither to hinder the comers nor detain the goers. I suffered those who strongly opposed to take their way, and accepted those who did their best to come to terms. I allowed them all to do the utmost they could, and in this way morning and evening I collected the taxes. I did not have the slightest trouble, and how much more will this be the case with those who pursue the Great Way (on a grand scale)!'
THE TEXTS OF TAOISM.
BK. XX.
4. Confucius was kept (by his enemies) in a state of siege between Khăn and 3hâi 1, and for seven days had no food cooked with fire to eat. The Thâi-kung Zân 2 went to condole with him, and said, 'You had nearly met with your death.' 'Yes,' was the reply. 'Do you dislike death?' 'I do.' Then Zăn continued, 'Let me try and describe a way by which (such a) death may be avoided.-In the eastern sea there are birds which go by the name of Î-is; they fly low and slowly as if they were deficient in power. They fly as if they were
1
Compare Analects XI, ii.
We might translate Thâi-kung by 'the grand-duke.' We know nothing about him. He tries to convert Confucius to Tâoism just as Î-liâo does the marquis of Lû in par. 2; and for a time at least, as Kwang-zze makes it appear, with more success. Were these Î-îs swallows? So some of the critics say.
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