likeness.1 The Sage is thus perfectly virtuous, for he is born without any disposition towards evil, he is adorned with all the accomplishments, and he is infinitely wise. His words are like water, which the more you measure it the deeper it seems, and the more you search for it the further off it appears to be. Again they are like fire, the more you stir it the brighter it becomes, and the more you leave it alone the greater becomes its strength. He gains knowledge without travelling, he describes things without seeing them, and he achieves his purpose without action. His lessons are taught rather by example than by words. He does nothing and the people are straightway transformed; he has no lusts and the people become spontaneously simple-minded. He delights in practising humility, and because he humbles himself he is exalted, because he avoids display he shines, and because he puts himself last he is first.3

It is said, however, that there are circumstances under which Sages may fall from their high estate; for we are told in the Shoo king that "the Sages of the Shang dynasty by not taking thought became foolish, and the foolish by thinking became sages.' " 4 The apparent inconsistency in this statement is to be explained by supposing that the process in each case was gradual and extended through many generations. Thus we see that the descendants of the Sage T'ang, who was appointed by Shang-te to be a model to the "nine regions," gradually fell away until the depth of

* Yih king. Hăng kwo.

3 Laou-tsze.

2 Shoo king. Ta yu mow. 4 Shoo king, To fang.

She king. Shang sung chang fă.

folly and vice was reached in the person of Show, the last of the dynasty; and in the same way we may suppose that Woo Wang's wisdom was the inherited completion of a progressive course of virtue extending over ages.

The qualifications of a Sage being of such surpassing excellence, it is plain that the honour of fellowship with so distinguished a band can be claimed for only a few. Those officially recognized as being holy men or Sages are:-Fuh-he (2852-2737 B.C.); Shin-nung (2737-2697); Hwang-te (2697-2597); Yaou (23562255); Shun (2255-2205); Yu (2205-2197); T'ang (1766-1753); Eyin (ab. 1709); Pihe (ab. 1200); Wăn Wang (ab. 1200); Woo Wang (1122-1078); Chow kung (1105); Lew Hea-hwuy (ab. 1600); and Confucius.

All these possessed the spotless and sinless nature which is the gift of Heaven, and which corresponds with man's destiny.

For destiny is that which, together with the principles of benevolence, righteousness, propriety and faith, is bestowed on every man by Heaven. When these principles find their developments in thought and action, they become the ideal nature. After having been metamorphosed by the male and female principles of nature, the destiny is sent forth as life. The completion of the (appointed) transformation and the exhaustion of the (fixed) numbers is death. Therefore destiny is the beginning of nature, and death is the end of life. But life is nature, and therefore destiny is called

1 Kea yu.

the giver and ender of life. In this sense Confucius

"There was Yen He did not transfer his

speaks of his disciple Yen Hwuy. Hwuy; he loved to learn.

anger; he did not repeat a fault. Unfortunately his destiny was short and he died; and now there is not such another." 1 In some instances it appears simply as the equivalent of life, as when Confucius said, "The man who in the view of gain thinks of righteousness; who in the view of danger is prepared to give up his destiny; and who does not forget an old agreement however far back it extends;—such a man may be reckoned a complete man." The gift of destiny to all men launches them in existence with equal advantages, but the cares and temptations of the world affecting them in different ways soon produce variety. It is only a superior man who can arrive at the knowledge of his own destiny; but having done so, he can arrive at the knowledge of the destiny of men and things. For things have destinies as well as men, but, unlike men, they are unable to control their destinies. "If my principles," said Confucius, "are to advance, it is their destiny. If they are to fall to the ground, it is their destiny." 2

Sometimes destiny is used as meaning only command or appointment. As when we are told that Woo Wang received his destiny to the throne in his old age.3 But destiny in its true sense is to Heaven what nature is to man. That which Heaven gives is destiny, and that which man receives is nature. Nature, seen in the affairs of life and in things, is right 2 Lun yu, xiv. 38.

1 Lun yu, vi. 2.

3 Chung yung, xviii. 3.

principle. Only the man who has exhausted right principles and given full development to nature, can understand the deep and unintermitting destinies of Heaven. It was to this pitch that Confucius says he arrived when he was fifty years of age.

The same Heaven who is the bestower of destiny is also the creator of all things. By its power all creation grows and flourishes, and under its influence human beings and things arrive at perfection. It is the subtle, ethereal fire which dwells in the highest heaven,1 and yet humbles itself to behold the things which are upon earth. With perfect impartiality and infinite spiritual wisdom it watches over the happiness and the sufferings of the people, and the excellences and wrongs of kings and governors. Nothing passes unheard or unseen by it, though it neither hearkens nor looks. No darkness conceals from its view, and no privacy hides from its knowledge. By Heaven the virtuous are rewarded and the guilty are punished. Kings rule by its sufferance, and are deposed by its decree. "Moved with indignation at the crime of King Show, Great Heaven," we are told in the Shooking, "charged King Wăn to display its majesty, and to destroy the tyrant." Out of love for the people Heaven appoints rulers to protect and instruct them, that they may assist Shang-te in securing the tranquillity of the four quarters of the world. Heaven is unpitying, as when it sent down ruin on Yin, and brought to nought the dynasty of Hea. 3 Its favour

2

2 Shoo king. Shoo ming.

'Yih king. K'een kwa.

3 Shoo king.

is not easily preserved, neither is it to be trusted. Only by carefully following the heavenly way can its smiles be propitiated, and only by a sedulous performance of the five duties, and the ceremonies attaching to the social distinctions, which it has itself ordained, can its goodwill be secured. For those, however, who thus obey the dictates of their destiny and develop the ideal human nature, which is the heritage of all, Heaven has in store long life and riches and honour.

But man is in one sense independent of Heaven, and the Sage is, as we have seen, the equal of Heaven. It has laid down certain laws which, if any man obey, he may claim as a right all the blessings which Heaven has to give. Prayer is unnecessary, because Heaven does not actively interfere with the soul of man. It has endowed him at his birth with goodness, which may, if he will, become his nature, and his true destiny may thus be realized. But all this is to be accomplished by his own efforts. In common with all created things, he forms part of Heaven, and by fulfilling his destiny he is able to assist the transforming and nourishing powers of Heaven and earth. 1 Even the length of his days is in his own hands, for it is not Heaven that cuts man's life short, but by the results of his own conduct it is brought to an end.

Some few passages in the Confucian Analects and elsewhere seem to invest Heaven with more of the character of a personal god; as, for example, when the warden at E said to the disciples, "Heaven is

1 Chung yung, xxii.