Zhuangzi Autumn Floods

[This chapter is supplementary to chapter ii. It is the most popular of all, and has earned for its author the sobriquet of "Autumn Floods."]

IT was the time of autumn floods. Every stream poured into the river, which swelled in its turbid course. The banks receded so far from one another that it was impossible to tell a cow from a horse.

Then the Spirit of the River laughed for joy that all the beauty of the earth was gathered to himself. Down with the stream he journeyed east, until he reached the ocean. There, looking eastwards and seeing no limit to its waves, his countenance changed. And as he gazed over the expanse, he sighed and said to the Spirit of the Ocean, "A vulgar proverb says that he who has heard but part of the truth thinks no one equal to himself. And such a one am I.

"When formerly I heard people detracting from the learning of Confucius or underrating the heroism of Poh I,

See ch. vi.

I did not believe. But now that I have looked upon your inexhaustibility—alas for me had I not reached your abode, I should have been for ever a laughing-stock to those of comprehensive enlightenment!"

The Spirit of a paltry river learns that the ripple of his rustic stream is scarcely the murmur of the world.

To which the Spirit of the Ocean replied, "You cannot speak of ocean to a well-frog,—the creature of a narrower sphere. You cannot speak of ice to a summer insect,—the creature of a season. You cannot speak of Tao to a pedagogue: his scope is too restricted. But now that you have emerged from your narrow sphere and have seen the great ocean, you know your own insignificance, and I can speak to you of great principles.

"There is no body of water beneath the canopy of heaven which is greater than ocean. All streams pour into it without cease, yet it does not overflow. It is constantly being drained off, yet it is never empty. Spring and autumn bring no change; floods and droughts are equally unknown. And thus it is immeasurably superior to mere rivers and brooks,—though I would not venture to boast on this account, for I get my shape from the universe, my vital power from the Yin and Yang. In the universe I am but as a small stone or a small tree on a vast mountain. And conscious thus of my own insignificance, what is there of which I can boast?

"The Four Seas,—are they not to the universe but like puddles in a marsh? The Middle Kingdom,—is it not to the surrounding ocean like a tare-seed in a granary? Of all the myriad created things, man is but one. And of all those who inhabit the land, live on the fruit of the earth, and move about in cart and boat, an individual man is but one. Is not he, as compared with all creation, but as the tip of a hair upon a horse's skin?

"The succession of the Five Rulers, the contentions of the Three Kings, the griefs of the philanthropist, the labours of the administrator, are but this and nothing more.

Sc. ambition.

Poh I refused the throne for fame's sake. Confucius discoursed to get a reputation for learning. This over-estimation of self on their part, was it not very much your own in reference to water?"

"Very well," replied the Spirit of the River, "am I then to regard the universe as great and the tip of a hair as small?"

"Not at all," said the Spirit of the Ocean. "Dimensions are limitless; time is endless. Conditions are not invariable; terms are not final. Thus, the wise man looks into space, and does not regard the small as too little, nor the great as too much; for he knows that there is no limit to dimension. He looks back into the past, and does not grieve over what is far off, nor rejoice over what is near; for he knows that time is without end.

Space infinite has been illustrated by Locke by a centre from which you can proceed for ever in all directions. Time infinite, by a point in a line from which you can proceed backwards and forwards for ever.

He investigates fulness and decay, and does not rejoice if he succeeds, nor lament if he fails; for he knows that conditions are not invariable.

Fulness and decay are the inevitable precursors of each other.

He who clearly apprehends the scheme of existence, does not rejoice over life, nor repine at death; for he knows that terms are not final.

Life and death are but links in an endless chain.

"What man knows is not to be compared with what he does not know. The span of his existence is not to be compared with the span of his non-existence. With the small to strive to exhaust the great, necessarily lands him in confusion, and he does not attain his object. How then should one be able to say that the tip of a hair is the ne plus ultra of smallness, or that the universe is the ne plus ultra of greatness?"

These predicates are abstract terms, which are not names of real existences but of relations, states, or conditions of existences; not things, but conditions of things.

"Dialecticians of the day," replied the Spirit of the River, "all say that the infinitesimally small has no form, and that the infinitesimally great is beyond all measurement. Is that so?"

"If we regard greatness as compared with that which is small," said the Spirit of the Ocean, "there is no limit to it; and if we regard smallness as compared with that which is great, it eludes our sight.

That is, if we proceed from the concrete to the abstract. Given a large or a small thing, there is no limit to the smallness or greatness with which each may be respectively compared.

The infinitesimal is a subdivision of the small; the colossal is an extension of the great. In this sense the two fall into different categories.

"Both small and great things must equally possess form. The mind cannot picture to itself a thing without form, nor conceive a form of unlimited dimensions. The greatness of anything may be a topic of discussion, or the smallness of anything may be mentally realized. But that which can be neither a topic of discussion nor be realized mentally, can be neither great nor small.

"Therefore, the truly great man, although he does not injure others, does not credit himself with charity and mercy.

These are natural to him.

He seeks not gain, but does not despise his followers who do. He struggles not for wealth, but does not take credit for letting it alone. He asks help from no man, but takes no credit for his self-reliance, neither does he despise those who seek preferment through friends. He acts differently from the vulgar crowd, but takes no credit for his exceptionality; nor because others act with the majority does he despise them as hypocrites. The ranks and emoluments of the world are to him no cause for joy; its punishments and shame no cause for disgrace. He knows that positive and negative cannot be distinguished,

What is positive under certain conditions will be negative under others. These terms are in fact identical. See ch. ii.

that great and small cannot be defined.

They are infinite.

"I have heard say, the man of Tao has no reputation; perfect virtue acquires nothing; the truly great man ignores self;—this is the height of self-discipline."

Clause 2 of the above quotation appears with variations in ch. xxxviii of the Tao-Te-Ching. The variations settle the correctness of the rendering already given in The Remains of Lao Tzŭ, p. 26.

"But how then," asked the Spirit of the River, "are the internal and external extremes of value and worthlessness, of greatness and smallness, to be determined?"

With no standard of measurement.

"From the point of view of Tao," replied the Spirit of the Ocean, "there are no such extremes of value or worthlessness. Men individually value themselves and hold others cheap. The world collectively withholds from the individual the right of appraising himself.

"If we say that a thing is great or small because it is relatively great or small, then there is nothing in all creation which is not great, nothing which is not small. To know that the universe is but as a tare-seed, and that the tip of a hair is a mountain,—this is the expression of relativity.

"If we say that something exists or does not exist, in deference to the function it fulfils or does not fulfil, then there is nothing which does not exist, nothing which does exist. To know that east and west are convertible and yet necessary terms,—this is the due adjustment of functions.

Any given point is of course east in relation to west, west in relation to east. Absolutely, it may be said that its westness does not exclude its easiness; or, that it is neither east nor west.

"If we say that anything is good or evil because it is either good or evil in our eyes, then there is nothing which is not good, nothing which is not evil. To know that Yao and Chieh were both good and both evil from their opposite points of view,—this is the expression of a standard.

"Of old Yao abdicated in favour of Shun, and the latter ruled. Kuei abdicated in favour of Chih, and the latter failed.

Kuei was a prince of the Yen State, who was humbugged into imitating the glorious example of Yao and abdicating in favour of his minister Chih. Three short years of power landed the latter in all the horrors of a general revolution.

T'ang and Wu

See ch. xii.

got the empire by fighting. By fighting, Poh Kung lost it.

A revolutionary leader who, on the failure of his scheme, ended his life by strangulation. See the Tso Chuan, 16th year of Duke Ai.

From which it may be seen that the rationale of abdicating or fighting, of acting like Yao or like Chieh, must be determined according to the opportunity, and may not be regarded as a constant quantity.

"A battering-ram can knock down a wall, but it cannot repair the breach.

This sentence has sorely puzzled all commentators.

Different things are differently applied.

"Ch'ih-Chi and Hua Liu could travel 1,000 li in one day, but for catching rats they were not equal to a wild cat.

Two of the eight famous steeds of Muh Wang, a semi-historical ruler of old.

Different animals possess different aptitudes.

"An owl can catch fleas at night, and see the tip of a hair, but if it comes out in the daytime its eyes are so dazzled it cannot see a mountain. Different creatures are differently constituted.

"Thus, as has been said, those who would have right without its correlative, wrong; or good government without its correlative, misrule,—they do not apprehend the great principles of the universe nor the conditions to which all creation is subject. One might as well talk of the existence of heaven without that of earth, or of the negative principle without the positive, which is clearly absurd. Such people, if they do not yield to argument, must be either fools or knaves.

"Rulers have abdicated under different conditions, dynasties have been continued under different conditions. Those who did not hit off a favourable time and were in opposition to their age,—they were called usurpers. Those who did hit off the right time and were in harmony with their age,—they were called patriots. Fair and softly, my River friend; what should you know of value and worthlessness, of great and small?"

It is therefore quite unnecessary to teach you where to fix the limits of that of which you know nothing.

"In this case," replied the Spirit of the River, "what am I to do and what am I not to do? How am I to arrange my declinings and receivings, my takings-hold and my lettings-go?"

"From the point of view of Tao," said the Spirit of the Ocean, "value and worthlessness are like slopes and plains.

A slope to-day may be a plain to-morrow.

To consider either as absolutely such would involve great injury to Tao. Few and many are like giving and receiving presents. These must not be regarded from one side, or there will be great confusion to Tao.

It would be unfair only to regard, from the receiver's standpoint, the amount given. The intention of the giver must also be taken into the calculation.

Be discriminating, as the ruler of a State whose administration is impartial. Be dispassionate, as the worshipped deity whose dispensation is impartial. Be expansive, like the points of the compass, to whose boundlessness no limit is set. Embrace all creation, and none shall be more sheltered than another. This is the unconditioned. And where all things are equal, how can we have the long and the short?

"Tao is without beginning, without end. Other things are born and die. They are impermanent; and now for better, now for worse, they are ceaselessly changing form. Past years cannot be recalled: time cannot be arrested. The succession of states is endless; and every end is followed by a new beginning. Thus it may be said that man's duty to his neighbour is embodied in the eternal principles of the universe.

All he has to do is to be.

"The life of man passes by like a galloping horse, changing at every turn, at every hour. What should he do, or what should he not do, other than let his decomposition go on?"

"If this is the case," retorted the Spirit of the River, "pray what is the value of Tao?"

"Those who understand Tao," answered the Spirit of the Ocean, "must necessarily apprehend the eternal principles above mentioned and be clear as to their application. Consequently, they do not suffer any injury from without.

They never oppose, but let all things take their course.

"The man of perfect virtue cannot be burnt by fire, nor drowned in water, nor hurt by frost or sun, nor torn by wild bird or beast. Not that he makes light of these; but that he discriminates between safety and danger. Happy under prosperous and adverse circumstances alike, cautious as to what he discards and what he accepts;—nothing can harm him.

Plato taught that it was impossible to make a slave of a wise man, meaning that the latter by virtue of his mental endowment would rise superior to mere physical thrall. "A wise and just man," said he, "could be as happy in a state of slavery as in a state of freedom."

"Therefore it has been said that the natural abides within, the artificial without. Virtue abides in the natural. Knowledge of the action of the natural and of the artificial has its root in the natural, its development in virtue. And thus, whether in motion or at rest, whether in expansion or in contraction, there is always a reversion to the essential and to the ultimate."

Those eternal principles which embody all human obligations.

"What do you mean," enquired the Spirit of the River, "by the natural and the artificial?"

"Horses and oxen," answered the Spirit of the Ocean, "have four feet. That is the natural. Put a halter on a horse's head, a string through a bullock's nose,—that is the artificial.

"Therefore it has been said, do not let the artificial obliterate the natural; do not let will obliterate destiny; do not let virtue be sacrificed to fame. Diligently observe these precepts without fail, and thus you will revert to the divine."

If man does not set himself in opposition to God, the result will be Tao.

The walrus envies the centipede;

Its many legs and nimble gait.

the centipede envies the snake;

Which moves without legs.

the snake envies the wind;

Which moves far more quickly even without body.

the wind envies the eye;

Which travels even without moving.

the eye envies the mind;

Which can comprehend the whole universe, past and present alike.

The walrus said to the centipede, "I hop about on one leg, but not very successfully. How do you manage all these legs you have?"

"Walrus" is of course an analogue. But for the one leg, the description given by a commentator of the creature mentioned in the text applies with significant exactitude.

"I don't manage them," replied the centipede. "Have you never seen saliva? When it is ejected, the big drops are the size of pearls, the small ones like mist. They fall promiscuously on the ground and cannot be counted. And so it is that my mechanism works naturally, without my being conscious of the fact."

The centipede said to the snake, "With all my legs I do not move as fast as you with none. How is that?"

"One's natural mechanism," replied the snake, "is not a thing to be changed. What need have I for legs?"

The snake said to the wind, "I can manage to wriggle along, but I have a form. Now you come blustering down from the north sea to bluster away to the south sea, and you seem to be without form. How is that?"

"'Tis true," replied the wind, "that I bluster as you say; but any one who can point at me or kick at me, excels me.

As I cannot do as much to them.

On the other hand, I can break huge trees and destroy large buildings. That is my strong point. Out of all the small things in which I do not excel I make one great one in which I do excel. And to excel in great things is given only to the Sages."

Everything has its own natural qualifications. What is difficult to one is easy to another.

No illustration is given of the "eye" and "mind." "'Tis the half-length portrait," says Lin Hsi Chung, "of a beautiful girl;"—which is ingenious if not sound.

When Confucius visited K'uang, the men of Sung surrounded him closely.

This is a mistake. "K'uang" was in the Wei State, and it was by the men of Wei that Confucius was surrounded.

Yet he went on playing and singing to his guitar without ceasing.

"How is it, Sir," enquired Tzŭ Lu, "that you are so cheerful?"

See p. 165. Tzŭ Lu would have been the first to be cheerful himself.

"Come here," replied Confucius, "and I will tell you. For a long time I have been struggling against failure, but in vain. Fate is against me. For a long time I have been seeking success, but in vain. The hour has not come.

"In the days of Yao and Shun, no man throughout the empire was a failure, though no one was conscious of the gain. In the days of Chieh and Chou, no man throughout the empire was a success, though no one was conscious of the loss. The times and circumstances were adapted accordingly.

"To travel by water and not avoid sea-serpents and dragons,—this is the courage of the fisherman. To travel by land and not avoid the rhinoceros and the tiger,—this is the courage of hunters. When bright blades cross, to look on death as on life,—this is the courage of the hero. To know that failure is fate and that success is opportunity, and to remain fearless in great danger,—this is the courage of the Sage. Yu! rest in this. My destiny is cut out for me."

Shortly afterwards, the captain of the troops came in and apologised, saying, "We thought you were Yang Hu; consequently we surrounded you. We find we have made a mistake." Whereupon he again apologised and retired.

Yang Hu was "wanted" by the people of Wei, and it appears that Confucius was unfortunately like him in feature. But the whole episode is clearly the interpolation of a forger.

Kung Sun Lung

A philosopher of the Chao State, whose treatise on the "hard and white" etc. is said to be still extant. See ch. ii.

said to Mou of Wei, "When young I studied the Tao of the ancient Sages. When I grew up I knew all about the practice of charity and duty to one's neighbour, the identification of like and unlike, the separation of hardness and whiteness, and about making the not-so so, and the impossible possible. I vanquished the wisdom of all the philosophies. I exhausted all the arguments that were brought against me. I thought that I had indeed reached the goal. But now that I have heard Chuang Tzŭ, I am lost in astonishment at his grandeur. I know not whether it is in arguing or in knowledge that I am not equal to him. I can no longer open my mouth. May I ask you to impart to me the secret?"

Kung Tzŭ Mou leant over the table and sighed. Then he looked up to heaven, and smiling replied, saying, "Have you never heard of the frog in the old well?—The frog said to the turtle of the eastern sea, 'Happy indeed am I! I hop on to the rail around the well. I rest in the hollow of some broken brick. Swimming, I gather the water under my arms and shut my mouth. I plunge into the mud, burying my feet and toes; and not one of the cockles, crabs, or tadpoles I see around me are my match. [Fancy pitting the happiness of an old well against all the water of Ocean!] Why do you not come, Sir, and pay me a visit?'

"Now the turtle of the eastern sea had not got its left leg down ere its right had already stuck fast, so it shrank back and begged to be excused. It then described the sea, saying, 'A thousand li would not measure its breadth, nor a thousand fathoms its depth. In the days of the Great Yü, there were nine years of flood out of ten; but this did not add to its bulk. In the days of T'ang, there were seven years out of eight of drought; but this did not narrow its span. Not to be affected by duration of time, not to be affected by volume of water,—such is the great happiness of the eastern sea.'

To be impervious to external influences.

"At this the well-frog was considerably astonished, and knew not what to say next. And for one whose knowledge does not reach to the positive-negative domain,

Where contraries are identical.

to attempt to understand Chuang Tzŭ, is like a mosquito trying to carry a mountain, or an ant to swim a river,—they cannot succeed. And for one whose knowledge does not reach to the abstrusest of the abstruse, but is based only upon such victories as you have enumerated,—is not he like the frog in the well?

"Chuang Tzŭ moves in the realms below while soaring to heaven above. For him north and south do not exist; the four points are gone; he is engulphed in the unfathomable. For him east and west do not exist. Beginning with chaos, he has gone back to Tao; and yet you think you are going to examine his doctrines and meet them with argument! This is like looking at the sky through a tube, or pointing at the earth with an awl,—a small result.

The area covered by an awl's point being infinitesimal.

"Have you never heard how the youth of Shouling went to study at Han-tan? They did not learn what they wanted at Han-tan, and forgot all they knew before into the bargain, so that they returned home in disgrace. And you, if you do not go away, you will forget all you know, and waste your time into the bargain."

Kung Sun Lung's jaw dropped; his tongue clave to his palate; and he slunk away.

Another spurious episode, as is evident from its general weakness, not to mention repetitions of figures and allusions taken from other chapters.

Chuang Tzŭ was fishing in the P'u when the prince of Ch'u sent two high officials to ask him to take charge of the administration of the Ch'u State.

Chuang Tzŭ went on fishing, and without turning his head said, "I have heard that in Ch'u there is a sacred tortoise which has been dead now some three thousand years. And that the prince keeps this tortoise carefully enclosed in a chest on the altar of his ancestral temple. Now would this tortoise rather be dead and have its remains venerated, or be alive and wagging its tail in the mud?"

"It would rather be alive," replied the two officials, "and wagging its tail in the mud."

"Begone!" cried Chuang Tzŭ. "I too will wag my tail in the mud."

Hui Tzŭ was prime minister in the Liang State. Chuang Tzŭ went thither to visit him.

Some one remarked, "Chuang Tzŭ has come. He wants to be minister in your place."

Thereupon Hui Tzŭ was afraid, and searched all over the State

With warrants.

for three days and three nights to find him.

Then Chuang Tzŭ went to see Hui Tzŭ, and said, "In the south there is a bird. It is a kind of phœnix. Do you know it? It started from the south sea to fly to the north sea. Except on the wu-t'ung tree,

Eleococca verrucosa. Williams.

it would not alight. It would eat nothing but the fruit of the bamboo, drink nothing but the purest spring water. An owl which had got the rotten carcass of a rat, looked up as the phœnix flew by, and screeched.

To warn it off.

Are you not screeching at me over your kingdom of Liang?"

Chuang Tzŭ and Hui Tzŭ had strolled on to the bridge over the Hao, when the former observed, "See how the minnows are darting about! That is the pleasure of fishes."

"You not being a fish yourself," said Hui Tzŭ, "how can you possibly know in what consists the pleasure of fishes?"

"And you not being I," retorted Chuang Tzŭ, "how can you know that I do not know?"

"If I, not being you, cannot know what you know," urged Hui Tzŭ, "it follows that you, not being a fish, cannot know in what consists the pleasure of fishes."

"Let us go back," said Chuang Tzŭ, "to your original question. You asked me how I knew in what consists the pleasure of fishes. Your very question shows that you knew I knew.

For you asked me how I knew.

I knew it from my own feelings on this bridge."

From my own feelings above the bridge I infer those of the fishes below.