1
Notwithstanding the greatness of heaven and earth, their
transforming power proceeds from one lathe; notwithstanding the
number of the myriad things, the government of them is one and
the same; notwithstanding the multitude of mankind, the lord of
them is their (one) ruler. The ruler's (course) should proceed
from the qualities (of the Tâo) and be perfected by Heaven, when
it is so, it is called 'Mysterious and Sublime.' The ancients
ruled the world by doing nothing;-simply by this attribute of
Heaven.
If we look at their words in the light of the Tâo, (we see that)
the appellation for the ruler of the world was correctly
assigned; if we look in the same light at the distinctions which
they instituted, (we see that) the separation of ruler and
ministers was right; if we look at the abilities which they
called forth in the same light, (we see that the duties of) all
the offices were well performed; and if we look generally in the
same way at all things, (we see that) their response (to this
rule) was complete. Therefore that which pervades (the action of)
Heaven and Earth is (this one) attribute; that which operates in
all things is (this one) course; that by which their superiors
govern the people is the business (of the various departments);
and that by which aptitude is given to ability is skill. The
skill was manifested in all the (departments of) business; those
departments were all administered in righteousness; the
righteousness was (the outflow of) the natural virtue; the
virtue was manifested according to the Tâo; and the Tâo was
according to (the pattern of) Heaven.
Hence it is said, 'The ancients who had the nourishment of the
world wished for nothing and the world had enough; they did
nothing and all things were transformed; their stillness was
abysmal, and the people were all composed.' The Record says, 'When
the one (Tâo) pervades it, all business is completed. When the
mind gets to be free from all aim, even the Spirits submit.'
2
The Master said', 'It is the Tâo that overspreads and sustains
all things. How great It is in Its overflowing influence! The
Superior man ought by all means to remove from his mind (all
that is contrary to It). Acting without action is what is called
Heaven(-like). Speech coming forth of itself is what is called (a
mark of) the (true) Virtue. Loving men and benefiting things is
what is called Benevolence. Seeing wherein things that are
different yet agree is what is called being Great. Conduct free
from the ambition of being distinguished above others is what is
called being Generous. The possession in himself of a myriad
points of difference is what is called being Rich. Therefore to
hold fast the natural attributes is what is called the Guiding
Line (of government); the perfecting of those attributes is what
is called its Establishment; accordance with the Tâo is what is
called being Complete; and not allowing anything external to
affect the will is what is called being Perfect. When the
Superior man understands these ten things, he keeps all matters
as it were sheathed in himself, showing the greatness of his
mind; and through the outflow of his doings, all things move (and
come to him). Being such, he lets the gold he hid in the hill,
and the pearls in the deep; he considers not property or money
to be any gain; he keeps aloof from riches and honours; he
rejoices not in long life, and grieves not for early death; he
does not account prosperity a glory, nor is ashamed of indigence;
he would not grasp at the gain of the whole world to be held as
his own private portion; he would not desire to rule over the
whole world as his own private distinction. His distinction is
in understanding that all things belong to the one treasury, and
that death and life should be viewed in the same way.'
3
The Master said, 'How still and deep is the place where the Tâo
resides! How limpid is its purity! Metal and stone without It
would give forth no sound. They have indeed the (power of) sound
(in them), but if they be not struck, they do not emit it. Who
can determine (the qualities that are in) all things?
'The man of kingly qualities holds on his way unoccupied, and is
ashamed to busy himself with (the conduct of) affairs. He
establishes himself in (what is) the root and source (of his
capacity), and his wisdom grows to be spirit-like. In this way
his attributes become more and more great, and when his mind
goes forth, whatever things come in his way, it lays hold of
them (and deals with them). Thus, if there were not the Tâo, the
bodily form would not have life, and its life, without the
attributes (of the Tâo), would not be manifested. Is not he who
preserves the body and gives the fullest development to the life,
who establishes the attributes of the Tâo and clearly displays
It, possessed of kingly qualities? How majestic is he in his
sudden issuings forth, and in his unexpected movements, when all
things follow him!--This we call the man whose qualities fit him
to rule.
'He sees where there is the deepest obscurity; he hears where
there is no sound. In the midst of the deepest obscurity, he
alone sees and can distinguish (various objects); in the midst
of a soundless (abyss), he alone can hear a harmony (of notes).
Therefore where one deep is succeeded by a greater, he can
people all with things; where one mysterious range is followed
by another that is more so, he can lay hold of the subtlest
character of each. In this way in his intercourse with all
things, while he is farthest from having anything, he can yet
give to them what they seek; while he is always hurrying forth,
he yet returns to his resting-place; now large, now small; now
long, now short; now distant, now near.'
4
Hwang-Tî, enjoying himself on the north of the Red-water,
ascended to the height of the Khwän-lun (mountain), and having
looked towards the south, was returning home, when he lost his
dark-coloured pearl. He employed Wisdom to search for it, but he
could not find it. He employed (the clear-sighted) Lî Kû to
search for it, but he could not find it. He employed (the
vehement debater) Khieh Khâu to search for it, but he could not
find it. He then employed Purposeless, who found it; on which
Hwang-Tî said, 'How strange that it was Purposeless who was able
to find it!'
5
The teacher of Yâo was Hsü Yû; of Hsü Yû, Nieh Khüeh; of Nieh
Khüeh, Wang Î; of Wang Î, Pheî-î. Yâo asked Hsü Yû, saying, 'Is
Nieh Khüeh fit to be the correlate of Heaven? (If you think he
is), I will avail myself of the services of Wang Î to constrain
him (to take my place).' Hsü Yû replied, 'Such a measure would
be hazardous, and full of peril to the kingdom! The character of
Nieh Khüeh is this;--he is acute, perspicacious, shrewd and
knowing, ready in reply, sharp in retort, and hasty; his natural
(endowments) surpass those of other men, but by his human
qualities he seeks to obtain the Heavenly gift; he exercises his
discrimination in suppressing his errors, but he does not know
what is the source from which his errors arise. Make him the
correlate of Heaven! He would employ the human qualities, so
that no regard would be paid to the Heavenly gift. Moreover, he
would assign different functions to the different parts of the
one person.
Moreover, honour would be given to knowledge, and he would have
his plans take effect with the speed of fire. Moreover, he would
be the slave of everything he initiated. Moreover, he would be
embarrassed by things. Moreover, he would be looking all round
for the response of things (to his measures). Moreover, he would
be responding to the opinion of the multitude as to what was
right. Moreover, he would be changing as things changed, and
would not begin to have any principle of constancy. How can such
a man be fit to be the correlate of Heaven? Nevertheless, as
there are the smaller branches of a family and the common
ancestor of all its branches, he might be the father of a branch,
but not the father of the fathers of all the branches. Such
government (as he would conduct) would lead to disorder. It
would be calamity in one in the position of a minister, and ruin
if he were in the position of the sovereign.'
6
Yâo was looking about him at Hwâ, the border-warden of which
said, 'Ha! the sage! Let me ask blessings on the sage! May he
live long!' Yâo said, 'Hush!' but the other went on, 'May the
sage become rich!' Yâo (again) said, 'Hush!' but (the warden)
continued, 'May the sage have many sons!' When Yâo repeated his
'Hush,' the warden said, 'Long life, riches, and many sons are
what men wish for;--how is it that you alone do not wish for
them?' Yâo replied, 'Many sons bring many fears; riches bring
many troubles; and long life gives rise to many obloquies. These
three things do not help to nourish virtue; and therefore I wish
to decline them.' The warden rejoined, 'At first I considered
you to be a sage; now I see in you only a Superior man. Heaven,
in producing the myriads of the people, is sure to have
appointed for them their several offices. If you had many sons,
and gave them (all their) offices, what would you have to fear?
If you had riches, and made other men share them with you, what
trouble would you have? The sage finds his dwelling like the
quail (without any choice of its own), and is fed like the
fledgling; he is like the bird which passes on (through the air),
and leaves no trace (of its flight). When good order prevails in
the world, he shares in the general prosperity. When there is no
such order, he cultivates his virtue, and seeks to be unoccupied.
After a thousand years, tired of the world, he leaves it, and
ascends among the immortals. He mounts on the white clouds, and
arrives at the place of God. The three forms of evil do not
reach him, his person is always free from misfortune;--what
obloquy has he to incur?'
With this the border-warden left him. Yâo followed him, saying,
'I beg to ask--;' but the other said, 'Begone!'
7
When Yâo was ruling the world, Po-khäng Dze-kâo was appointed by
him prince of one of the states. From Yâo (afterwards) the
throne passed to Shun, and from Shun (again) to Yû; and (then)
Po-khäng Dze-kâo resigned his principality and began to
cultivate the ground. Yü went to see him, and found him
ploughing in the open country. Hurrying to him, and bowing low
in acknowledgment of his superiority, Yü then stood up, and
asked him, saying,' Formerly, when Yâo was ruling the world,
you, Sir, were appointed prince of a state. He gave his
sovereignty to Shun, and Shun gave his to me, when you, Sir,
resigned your dignity, and are (now) ploughing (here);--I
venture to ask the reason of your conduct.' Dze-kâo said, 'When
Yâo ruled the world, the people stimulated one another (to what
was right) without his offering them rewards, and stood in awe
(of doing wrong) without his threatening them with punishments.
Now you employ both rewards and punishments, and the people
notwithstanding are not good. Their virtue will from this time
decay; punishments will from this time prevail; the disorder of
future ages will from this time begin. Why do you, my master,
not go away, and not interrupt my work?' With this he resumed
his ploughing with his head bent down, and did not (again) look
round.
8
In the Grand Beginning (of all things) there was nothing in all
the vacancy of space; there was nothing that could be named. It
was in this state that there arose the first existence;--the
first existence, but still without bodily shape. From this
things could then be produced, (receiving) what we call their
proper character . That which had no bodily shape was divided;
and then without intermission there was what we call the process
of conferring. (The two processes) continuing in operation,
things were produced. As things were completed, there were
produced the distinguishing lines of each, which we call the
bodily shape. That shape was the body preserving in it the
spirit 5, and each had its peculiar manifestation, which we call
its Nature. When the Nature has been cultivated, it returns to
its proper character; and when that has been fully reached,
there is the same condition as at the Beginning. That sameness
is pure vacancy, and the vacancy is great. It is like the
closing of the beak and silencing the singing (of a bird). That
closing and silencing is like the union of heaven and earth (at
the beginning). The union, effected, as it is, might seem to
indicate stupidity or darkness, but it is what we call the
'mysterious quality' (existing at the beginning); it is the same
as the Grand Submission (to the Natural Course).
9
The Master' asked Lâo Tan, saying, 'Some men regulate the Tâo
(as by a law), which they have only to follow;--(a thing, they
say,) is admissible or it is inadmissible; it is so, or it is
not so. (They are like) the sophists who say that they can
distinguish what is hard and what is white as clearly as if the
objects were houses suspended in the sky. Can such men be said
to be sages?' The reply was, 'They are like the busy underlings
of a court, who toil their bodies and distress their minds with
their various artifices;--dogs, (employed) to their sorrow to
catch the yak, or monkeys that are brought from their forests
(for their tricksiness). Khiû, I tell you this;-it is what you
cannot hear, and what you cannot speak of:--Of those who have
their heads and feet, and yet have neither minds nor ears, there
are multitudes; while of those who have their bodies, and at the
same time preserve that which has no bodily form or shape, there
are really none. It is not in their movements or stoppages,
their dying or living, their falling and rising again, that this
is to be found. The regulation of the course lies in (their
dealing with) the human element in them. When they have
forgotten external things, and have also forgotten the heavenly
element in them, they may be named men who have forgotten
themselves. The man who has forgotten himself is he of whom it
is said that he has become identified with Heaven.'
10
At an interview with Kî Khêh, Kiang-lü Mien said to him, 'Our
ruler of Lû asked to receive my instructions. I declined, on the
ground that I had not received any message for him. Afterwards,
however, I told him (my thoughts). I do not know whether (what I
said) was right or not, and I beg to repeat it to you. I said to
him, "You must strive to be courteous and to exercise
self-restraint; you must distinguish the public-spirited and
loyal, and repress the cringing and selfish;--who among the
people will in that case dare not to be in harmony with you?"'
Kî Khêh laughed quietly and said, 'Your words, my master, as a
description of the right course for a Tî or King, were like the
threatening movement of its arms by a mantis which would thereby
stop the advance of a carriage;--inadequate to accomplish your
object. And moreover, if he guided himself by your directions,
it would be as if he were to increase the dangerous height of
his towers and add to the number of his valuables collected in
them;--the multitudes (of the people) would leave their (old)
ways, and bend their steps in the same direction.'
Kiang-lü Mien was awe-struck, and said in his fright, 'I am
startled by your words, Master, nevertheless, I should like to
hear you describe the influence (which a ruler should exert).'
The other said, 'If a great sage ruled the kingdom, he would
stimulate the minds of the people, and cause them to carry out
his instructions fully, and change their manners; he would take
their minds which had become evil and violent and extinguish
them, carrying them all forward to act in accordance with the
(good) will belonging to them as individuals, as if they did it
of themselves from their nature, while they knew not what it was
that made them do so. Would such an one be willing to look up to
Yâo and Shun in their instruction of the people as his elder
brothers? He would treat them as his juniors, belonging himself
to the period of the original plastic ether. His wish would be
that all should agree with the virtue (of that early period),
and quietly rest in it.'
11
Dze-kung had been rambling in the south in Khû, and was
returning to Zin. As he passed (a place) on the north of the
Han, he saw an old man who was going to work on his vegetable
garden. He had dug his channels, gone to the well, and was
bringing from it in his arms a jar of water to pour into them.
Toiling away, he expended a great deal of strength, but the
result which he accomplished was very small. Dze-kung said to
him, 'There is a contrivance here, by means of which a hundred
plots of ground may be irrigated in one day. With the
expenditure of a very little strength, the result accomplished
is great. Would you, Master, not like (to try it)?' The gardener
looked up at him, and said, 'How does it work?' Dze-kung said,
'It is a lever made of wood, heavy behind, and light in front.
It raises the water as quickly as you could do with your hand,
or as it bubbles over from a boiler. Its name is a shadoof.' The
gardener put on an angry look, laughed, and said, 'I have heard
from my teacher that, where there are ingenious contrivances,
there are sure to be subtle doings; and that, where there are
subtle doings, there is sure to be a scheming mind. But, when
there is a scheming mind in the breast, its pure simplicity is
impaired. When this pure simplicity is impaired, the spirit
becomes unsettled, and the unsettled spirit is not the proper
residence of the Tâo. It is not that I do not know (the
contrivance which you mention), but I should be ashamed to use
it.'
(At these words) Dze-kung looked blank and ashamed; he hung down
his head, and made no reply. After an interval, the gardener
said to him, 'Who are you, Sir? A disciple of Khung Khiû,' was
the reply. The other continued, 'Are you not the scholar whose
great learning makes you comparable to a sage, who make it your
boast that you surpass all others, who sing melancholy ditties
all by yourself, thus purchasing a famous reputation throughout
the kingdom? If you would (only) forget the energy of your
spirit, and neglect the care of your body, you might approximate
(to the Tâo). But while you cannot regulate yourself, what
leisure have you to be regulating the world? Go on your way,
Sir, and do not interrupt my work.'
Sze-kung shrunk back abashed, and turned pale. He was perturbed,
and lost his self-possession, nor did he recover it, till he had
walked a distance of thirty lî. His disciples then said, 'Who
was that man? Why, Master, when you saw him, did you change your
bearing, and become pale, so that you have been all day without
returning to yourself?' He replied to them,' Formerly I thought
that there was but one man in the world, and did not know that
there was this man. I have heard the Master say that to seek for
the means of conducting his undertakings so that his success in
carrying them out may be complete, and how by the employment of
a little strength great results may be obtained, is the way of
the sage. Now (I perceive that) it is not so at all. They who
hold fast and cleave to the Tâo are complete in the qualities
belonging to it. complete in those qualities, they are complete
in their bodies. Complete in their bodies, they are complete in
their spirits. To be complete in spirit is the way of the sage.
(Such men) live in the world in closest union with the people,
going along with them, but they do not know where they are
going. Vast and complete is their simplicity! Success, gain, and
ingenious contrivances, and artful cleverness, indicate (in
their opinion) a forgetfulness of the (proper) mind of man.
These men will not go where their mind does not carry them, and
will do nothing of which their mind does not approve. Though all
the world should praise them, they would (only) get what they
think should be loftily disregarded; and though all the world
should blame them, they would but lose (what they think)
fortuitous and not to be received;-the world's blame and praise
can do them neither benefit nor injury. Such men may be
described as possessing all the attributes (of the Tâo), while I
can only be called one of those who are like the waves carried
about by the wind.' When he returned to Lû, (Dze-kung) reported
the interview and conversation to Confucius, who said, 'The man
makes a pretence of cultivating the arts of the Embryonic Age'.
He knows the first thing, but not the sequel to it. He regulates
what is internal in himself, but not what is external to
himself. If he had intelligence enough to be entirely
unsophisticated, and by doing nothing to seek to return to the
normal simplicity, embodying (the instincts of) his nature, and
keeping his spirit (as it were) in his arms, so enjoying himself
in the common ways, you might then indeed be afraid of him! But
what should you and I find in the arts of the embryonic time,
worth our knowing?'
12
Kun Mang, on his way to the ocean, met with Yüan Fung on the
shore of the eastern sea, and was asked by him where he was
going. 'I am going,' he replied, 'to the ocean;' and the other
again asked, 'What for?' Kun Mâng said, 'Such is the nature of
the ocean that the waters which flow into it can never fill it,
nor those which flow from it exhaust it. I will enjoy myself,
rambling by it.' Yüan Fung replied, 'Have you no thoughts about
mankind'? I should like to hear from you about sagely
government.' Kun Mâng said,' Under the government of sages, all
offices are distributed according to the fitness of their
nature; all appointments are made according to the ability of
the men; whatever is done is after a complete survey of all
circumstances; actions and words proceed from the inner impulse,
and the whole world is transformed. Wherever their hands are
pointed and their looks directed, from all quarters the people
are all sure to come (to do what they desire):--this is what is
called government by sages.'
'I should like to hear about (the government of) the kindly,
virtuous men ,' (continued Yüan Fung). The reply was, 'Under the
government of the virtuous, when quietly occupying (their
place), they have no thought, and, when they act, they have no
anxiety; they do not keep stored (in their minds) what is right
and what is wrong, what is good and what is bad. They share
their benefits among all within the four seas, and this produces
what is called (the state of) satisfaction; they dispense their
gifts to all, and this produces what is called (the state of)
rest. (The people) grieve (on their death) like babies who have
lost their mothers, and are perplexed like travellers who have
lost their way. They have a superabundance of wealth and all
necessaries, and they know not whence it comes; they have a
sufficiency of food and drink, and they know not from whom they
get it:--such are the appearances (under the government) of the
kindly and virtuous.'
'I should like to hear about (the government of) the spirit-like
men,' (continued Yüan Fung once more). The reply was, 'Men of
the highest spirit-like qualities mount up on the light, and
(the limitations of) the body vanish. This we call being bright
and ethereal. They carry out to the utmost the powers with which
they are endowed, and have not a single attribute unexhausted.
Their joy is that of heaven and earth, and all embarrassments of
affairs melt away and disappear; all things return to their
proper nature:--and this is what is called (the state of)
chaotic obscurity.'
13
Män Wû-kwei and Khih-kang Man-khî had been looking at the army
of king Wû, when the latter said, 'It is because he was not born
in the time of the Lord of Yü, that therefore he is involved in
this trouble (of war).' Män Wû-kwei replied, 'Was it when the
kingdom was in good order, that the Lord of Yü governed it? or
was it after it had become disordered that he governed it?' The
other said, 'That the kingdom be in a condition of good order,
is what (all) desire, and (in that case) what necessity would
there be to say anything about the Lord of Yü? He had medicine
for sores; false hair for the bald; and healing for those who
were ill:--he was like the filial son carrying in the medicine
to cure his kind father, with every sign of distress in his
countenance. A sage would be ashamed (of such a thing).
'In the age of perfect virtue they attached no value to wisdom,
nor employed men of ability. Superiors were (but) as the higher
branches of a tree; and the people were like the deer of the
wild. They were upright and correct, without knowing that to be
so was Righteousness; they loved one another, without knowing
that to do so was Benevolence; they were honest and
leal-hearted, without knowing that it was Loyalty; they
fulfilled their engagements, without knowing that to do so was
Good Faith; in their simple movements they employed the services
of one another, without thinking that they were conferring or
receiving any gift. Therefore their actions left no trace, and
there was no record of their affairs.'
14
The filial son who does not flatter his father, and the loyal
minister who does not fawn on his ruler, are the highest
examples of a minister and a son. When a son assents to all that
his father says, and approves of all that his father does,
common opinion pronounces him an unworthy son; when a minister
assents to all that his ruler says, and approves of all that his
ruler does, common opinion pronounces him an unworthy minister.
Nor does any one reflect that this view is necessarily correct.
But when common opinion (itself) affirms anything and men
therefore assent to it, or counts anything good and men also
approve of it, then it is not said that they are mere consenters
and flatterers;--is common opinion then more authoritative than
a father, or more to be honoured than a ruler? Tell a man that
he is merely following (the opinions) of another, or that he is
a flatterer of others, and at once he flushes with anger. And
yet all his life he is merely following others, and flattering
them. His illustrations are made to agree with theirs; his
phrases are glossed:--to win the approbation of the multitudes.
From first to last, from beginning to end, he finds no fault
with their views. He will let his robes hang down, display the
colours on them, and arrange his movements and bearing, so as to
win the favour of his age, and yet not call himself a flatterer.
He is but a follower of those others, approving and disapproving
as they do, and yet he will not say that he is one of them. This
is the height of stupidity.
He who knows his stupidity is not very stupid; he who knows that
he is under a delusion is not greatly deluded. He who is greatly
deluded will never shake the delusion off; he who is very stupid
will all his life not become intelligent. If three men be
walking together, and (only) one of them be under a delusion (as
to their way), they may yet reach their goal, the deluded being
the fewer; but if two of them be under the delusion, they will
not do so, the deluded being the majority. At the present time,
when the whole world is under a delusion, though I pray men to
go in the right direction, I cannot make them do so;--is it not
a sad case?
Grand music does not penetrate the ears of villagers; but if
they hear 'The Breaking of the Willow,' or 'The Bright Flowers,'
they will roar with laughter. So it is that lofty words do not
remain in the minds of the multitude, and that perfect words are
not heard, because the vulgar words predominate. By two
earthenware instruments the (music of) a bell will be confused,
and the pleasure that it would afford cannot be obtained. At the
present time the whole world is under a delusion, and though I
wish to go in a certain direction, how can I succeed in doing
so? Knowing that I cannot do so, if I were to try to force my
way, that would be another delusion. Therefore my best course is
to let my purpose go, and no more pursue it. If I do not pursue
it, whom shall 1 have to share in my sorrow?
If an ugly man have a son born to him at midnight, he hastens
with a light to look at it. Very eagerly he does so, only afraid
that it may be like himself.
15
From a tree a hundred years old a portion shall be cut and
fashioned into a sacrificial vase, with the bull figured on it,
which is ornamented further with green and yellow, while the
rest (of that portion) is cut away and thrown into a ditch. If
now we compare the sacrificial vase with what was thrown into
the ditch, there will be a difference between them as respects
their beauty and ugliness; but they both agree in having lost
the (proper) nature of the wood. So in respect of their practice
of righteousness there is a difference between (the robber) Kih
on the one hand, and Zäng (Shän) or Shih (Zhiû) on the other;
but they all agree in having lost (the proper qualities of)
their nature.
Now there are five things which produce (in men) the loss of
their (proper) nature. The first is (their fondness for) the
five colours which disorder the eye, and take from it its
(proper) clearness of vision; the second is (their fondness for)
the five notes (of music), which disorder the ear and take from
it its (proper) power of hearing; the third is (their fondness
for) the five odours which penetrate the nostrils, and produce a
feeling of distress all over the forehead; the fourth is (their
fondness for) the five flavours, which deaden the mouth, and
pervert its sense of taste; the fifth is their preferences and
dislikes, which unsettle the mind, and cause the nature to go
flying about. These five things are all injurious to the life;
and now Yang and Mo begin to stretch forward from their
different standpoints, each thinking that he has hit on (the
proper course for men).
But the courses they have hit on are not what I call the proper
course. What they have hit on (only) leads to distress;--can
they have hit on what is the right thing? If they have, we may
say that the dove in a cage has found the right thing for it.
Moreover, those preferences and dislikes, that (fondness for)
music and colours, serve but to pile up fuel (in their breasts);
while their caps of leather, the bonnet with kingfishers'
plumes, the memorandum tablets which they carry, and their long
girdles, serve but as restraints on their persons. Thus inwardly
stuffed full as a hole for fuel, and outwardly fast bound with
cords, when they look quietly round from out of their bondage,
and think they have got all they could desire, they are no
better than criminals whose arms are tied together, and their
fingers subjected to the screw, or than tigers and leopards in
sacks or cages, and yet thinking that they have got (all they
could wish). |