them　by　the　exercise　of　the　Simplicity　which　is　without　a　name。　This　nameless　Simplicity　will　prevent　the　rise　of　desires；　an　absence　of　desire　will　produce　quiescence；　and　then　the　Empire　will　become　settled　of　its　own　accord。
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  Virtue；　in　those　of　supreme　authority；　does　not　itself　claim　to　be　virtue；　and　that　is　why　＇virtuous　rulers＇　are　possessed　of　＇true＇　virtue。
  Virtue；　in　those　of　lower　rank；　does　not　recognise　its　own　loss　as　such；　and　that　is　why　unvirtuous　＇Ministers　and　people＇　have　no　＇true＇　virtue。
  The　virtue　of　those　in　supreme　authority　is　inactive；　and　does　not　use　action　＇in　government＇。
  The　virtue　of　those　of　lower　rank　is　active；　and　employs　active　measures。
  ＇Although＇　the　benevolence　of　those　in　supreme　authority　is　active；　it　yet　does　not　depend　on　action　＇for　making　itself　felt＇。
  The　rectitude　of　those　in　supreme　authority　is　active；　and　finds　vent　in　active　measures。
  The　ceremonial　observances　of　those　in　supreme　authority　are　active；　and　there　is　not　a　single　man　who　does　not　respond　to　them。　Under　these　circumstances　all　will　bare　the　arm　and　submit　to　the　guidance　＇of　their　rulers＇。
  Therefore；　when　the　TAO　has　attained　its　full　development；　it　results　in　Virtue；　when　Virtue　has　attained　its　full　development；　it　results　in　Benevolence；　when　Benevolence　has　attained　its　full　development；　it　results　in　Rectitude；　when　Rectitude　has　attained　its　full　development；　it　results　in　Ceremonial　observances。
  *　It　is　necessary　to　give　my　authority；　in　a　special　manner；　for　this　translation。　It　is　found；　of　course；　in　the　Commentary：？##。　There　is　no　getting　over　so　plain　a　direction　as　this。
  When　ceremonial　observances　are　nothing　but　an　attenuation　of　uprightness　and　sincerity；　they　become　the　head　and　front　of　disorder。
  *　That　is；　when　they　are　dissociated　from　virtue；　benevolence；　and　rectitude；　and　degenerate　into　empty　formalism。
  Those　who　are　in　advance　of　others　in　knowledge　constitute　the　outward　glory　of　TAO；　and；　from　such；　comes　the　beginning　of　folly棧ecause　those　who　succeed　them　are　dazzled　by　the　display　and　take　no　account　of　the　reality　within＇。
  Thus　it　is　that　great　men　take　their　stand　on　what　is　solid；　and　not　on　what　is　flimsy；　on　what　is　true；　and　not　on　what　is　showy。　For　this　reason　they　discard　the　one　and　adopt　the　other。
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  The　things　which　of　old　obtained　the　Unity　are；？br》
  Heaven；　which　by　it　＇the　pure　yang＇　became　clear。
  Earth；　which　by　it　＇the　pure　yin＇　became　motionless。
  The　gods；　which　by　it　became　divinely　intelligent。
  The　valleys；　which　by　it　became　full。
  All　creatures；　which　by　it　are　produced。
  Princes　and　Kings；　which　by　it　rule　uprightly。
  *　The　Commentator　says　that　the　###　is　the　offspring　of　TAO；　and　the　progenitor　of　the　Cosmos？##。　Compare　chap。　XLI。
  To　carry　out　this　doctrine　to　the　proof：桯eaven；　if　deprived　of　its　source　of　clearness；　would　be　in　danger　of　disruption；　Earth；　if　deprived　of　its　source　of　motionlessness；　would　be　in　danger　of　upsetting；　the　gods；　if　deprived　of　their　source　of　divine　intelligence；　would　be　in　danger　of　being　abandoned　by　their　worshippers；　valleys；　if　deprived　of　their　source　of　replenishment；　would　be　in　danger　of　drying　up；　creatures；　if　deprived　of　their　source　of　production；　or　life；　would　be　in　danger　of　annihilation；　and　Princes　and　Kings；　if　deprived　of　their　source　of　honour　and　dignity；　would　be　in　danger　of　being　overthrown。
  Therefore；　the　ruling　classes　regard　the　commonalty　as　the　foundation　＇of　their　power＇　and　those　in　high　position　necessarily　regard　the　proletariat　as　that　upon　which　they　rest。　Hence　Princes　and　Kings　style　themselves　orphans；　solitary　ones；　unworthy　ones；　is　not　this　an　acknowledgment　that　the　commonalty　is　their　support；　or　point　d'appui？　Is　it　not　so？　To　come；　then；　to　the　point：　when　patricians　and　plebeians　are　both　without　＇conflicting＇　private　desires；　the　only　difference　between　the　two　is　that　the　former　resemble　polished　gems；　while　the　latter　are　like　unhewn　stones。
  *　The　meaning　of　this　is　that　the　ruling　classes　bear　the　same　relation　to　the　proletariat　that　jade　bears　to　common　stone。　Both　are　the　same　material　at　bottom；　the　only　ditference　is　external。　The　two　classes　are　described；　by　metonomy；　as　those　who　keep　many　carriages　and　those　who　keep　none。
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  Resistance　is　the　motion　of　TAO棧r；　Motion　implies　a　withstanding　of　TAO；　the　essence　of　which　is　repose＇。　Pliancy　is　TAO　put　into　practice。
  All　things　in　the　world　owe　their　life　to　its　＇TAO'S＇　existence；　and　this　existence　sprang　from　non…existence　＇the　###　from　the　###＇。
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  When　scholars　of　the　first　grade　hear　of　TAO；　they　sedulously　practise　it。
  When　second…rate　scholars　hear　of　it；　they　now　observe；　now　lose　it。
  When　scholars　of　the　lowest　sort　hear　of　it；　they　greatly　deride　it。　If　it　did　not　provoke　derision　＇on　the　part　of　such＇；　it　would　not　be　worth　the　name　of　TAO。
  Wherefore；　as　the　ancient　apophthegms　express　it；？br》
  Those　who　are　illuminated　quoad　TAO　are　as　though　in　darkness棧or　its　depths　are　unfathomable＇。
  Those　who　enter　TAO　are　as　though　they　receded　＇from　caution　and　hesitation＇。
  Those　who　regard　the　TAO　as　heterodox　appear　as　though　belonging　to　the　same　class　＇as　its　true　adherents＇。
  *　These　three　descriptions　apply　respectively　to　the　three　classes　of　scholars　above　enumerated。　The　last　are　said　to　appropriate　the　outward　characteristics　of　the　best　scholars；　passing　themselves　off　as　belonging　to　the　same　class。
  The　highest　virtue　resembles　a　ravine棧n　profundity＇。
  Great　virtue　resembles　ignominy　＇in　that　it　is　not　the　highest＇。
  Widespread　virtue　is　as　though　insufficient。
  Established　virtue　appears　like　meanness　＇in　the　eyes　of　foolish　men＇。
  The　purest　＇human＇　character；　as　though　liable　to　excess。
  The　Great　Square　has　no　corners。
  *　This　is　the　TAO；　whose　extent　is　limitless；　but　which　has　no　form。　See　K慳ng　Hsi；　character　###。
  The　Great　Veseel　takes　long　to　complete。
  The　Great　Sound　is　but　seldom　heard。
  The　Great　Simulachrum　has　no　form。
  TAO　is　imperceptible　and　nameless；　and　it　is　only　TAO　that　excels　in　imparting　itself　＇to　men＇　and　enabling　them　to　achieve　merit。
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  TAO　produced　the　First棧eaven＇。
  The　First　produced　the　Second棧arth＇。
  These　Two　produced　the　Third。
  *　The　Third；　which　was　produced　by　the　Heavenly　and　Earthly　Afflati；　consisted　of　the　six　Kua梒hên；　k慳n；　kên；　hsün；　li；　and　tui；　three　of　which　are　Yang　and　three　Yin。　See　Confucius's　Commentary　on　the　Yi　Ching；　Book　IV；　chap；　11。
  The　Third　produced　all　things；　and　these　turn　their　back　upon　the　Yin　and　embrace　the　Yang。　The　intermingling　of　these　two　Afflati　results　in　harmony。
  What　men　most　hate　is　to　be　orphaned；　widowed；　and　unworthy；　and　yet　Princes　and　Dukes　so　style　themselves。　Wherefore；　when　things　are　diminished；　they　increase；　and　when　they　are　increased；　they　diminish。
  What　men　teach　me；　that　I　teach　them　again。　Violent　and　overbearing　men　never　die　a　natural　death。　It　is　my　object　to　instruct　men　as　a　father　＇nourishes　his　children＇。
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  The　weakest　things　in　the　world　subjugate　the　strongest。
  There　are　no　men　who　persevere　uninterruptedly　＇in　the　culture　of　TAO＇。　I　know　from　this　that　in　inaction　there　is　advantage。　There　are　few　in　the　world　who　attain　to　teaching　without　words；　or　to　the　advantage　that　results　from　inaction。
  *　The　expression　###　is；　literally；　without　a　hiatus；　without　a　gap。　###　is　elliptical　for　###；　interval；　break；　or　intermission。
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  Which　is　the　more　important梠ne's　reputation　or　one's　body？
  Which　is　the　more　valuable梠ne's　body　or　one's　goods？
  Which　is　the　greater　evil梘etting　or　losing？
  Inordinate　love　cannot　but　result　in　the　utter　abandonment　of　its　object　＇though　eventual　disgust＇；　and　overhoarding　cannot　but　result　in　heavy　loss。
  He　who　knows　when　he　has　enough　does　not　lay　himself　open　to　shame。　He　who　knows　when　to　stop；　will　not　incur　danger。　These　two　contain　the　elements　of　endurance。
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  The　perfection　of　the　great　＇TAO＇　is　as　though　incomplete；　its　uses　are　inexhaustible。
  The　fullness　of　the　great　＇TAO＇　is　as　though　evaporating；　its　responsiveness　＇to　requirements＇　is　limitless。
  The　straightness　of　the　great　＇TAO＇　is　as　though　crooked。
  The　skilfulness　of　the　great　＇TAO＇　has　the　appearance　of　stupidity。
  The　eloquence　of　the　great　＇TAO＇　is　as　though　defective　of　speech。
  *　The　perfection；　fullness；　straightness；　etc。；　of　TAO　as　exemplified　in　the　characters　of　men；　these　virtues　are　hidden；　and　therefore　unrecognised　by　others。
  Restlessness　overcomes　cold；　quiescence　overcomes　heat。　Purity　and　repose　will　make　the　whole　world　upright。
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  When　the　world　is　under　the　influence　of　TAO；　＇q。d。；　at　peace＇；　swift　horses　are　discarded　as　so　much　ordure。
  When　the　world　is　without　TAO；　＇q。d。；　in　a　state　of　war　or　anarchy＇；　war…horses　are　born　even　in　remote　wilds；　＇they　are　bred　every