When thou wilt comfort and cheer thyself, call to mind the several gifts and virtues of them, whom thou dost daily converse with; as for example, the industry of the one; the modesty of another; the liberality of a third; of another some other thing. For nothing can so much rejoice thee, as the resemblances and parallels of several virtues, visible and eminent in the dispositions of those who live with thee; especially when, all at once, as near as may be, they represent themselves unto thee. And therefore thou must have them always in a readiness.
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Therefore the sage knows (these things) of himself, but does not parade (his knowledge); loves, but does not (appear to set a) value on, himself. And thus he puts the latter alternative away and makes choice of the former.
Then we must enlarge our borders; for the original healthy State is no longer sufficient. Now will the city have to fill and swell with a multitude of callings which are not required by any natural want; such as the whole tribe of hunters and actors, of whom one large class have to do with forms and colours; another will be the votaries of music—poets and their attendant train of rhapsodists, players, dancers, contractors; also makers of divers kinds of articles, including women’s dresses. And we shall want more servants. Will not tutors be also in request, and nurses wet and dry, tirewomen and barbers, as well as confectioners and cooks; and swineherds, too, who were not needed and therefore had no place in the former edition of our State, but are needed now? They must not be forgotten: and there will be animals of many other kinds, if people eat them.
Tao has of all things the most honoured place. No treasures give good men so rich a grace; Bad men it guards, and doth their ill efface.
As several members in one body united, so are reasonable creatures in a body divided and dispersed, all made and prepared for one common operation. And this thou shalt apprehend the better, if thou shalt use thyself often to say to thyself, I am μέλος, or a member of the mass and body of reasonable substances. But if thou shalt say I am μέρος, or a part, thou dost not yet love men from thy heart. The joy that thou takest in the exercise of bounty, is not yet grounded upon a due ratiocination and right apprehension of the nature of things. Thou dost exercise it as yet upon this ground barely, as a thing convenient and fitting; not, as doing good to thyself, when thou dost good unto others.
On this account the sage feels a difficulty (as to what to do in the former case).
[FN#30] I do not consider the Sanskrit verses here-which are somewhat freely rendered--"an attack on the authority of the Vedas," with Mr Davies, but a beautiful lyrical episode, a new "Parable of the fig-tree."
[Repeated from VII. § 1, where it is certainly more in place. It may have been interpolated here merely in order to supply a beginning to the chapter.]
[Literally, "make servants of them." Tu Yu says "prevent them from having any rest."]
Then more than four citizens will be required; for the husbandman will not make his own plough or mattock, or other implements of agriculture, if they are to be good for anything. Neither will the builder make his tools—and he too needs many; and in like manner the weaver and shoemaker.
[Tu Mu, in this phrase, in his interpretation indicates that trouble should be made for the enemy affecting their "possessions," or, as we might say, "assets," which he considers to be "a large army, a rich exchequer, harmony amongst the soldiers, punctual fulfillment of commands." These give us a whip-hand over the enemy.]
It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.
In night-fighting, then, make much use of signal-fires and drums, and in fighting by day, of flags and banners, as a means of influencing the ears and eyes of your army.
Tao Te Ching — Chapter 67: Chapter 72
Therefore the sage is (like) a square which cuts no one (with its angles); (like) a corner which injures no one (with its sharpness). He is straightforward, but allows himself no license; he is bright, but does not dazzle.
Yes, Socrates, he said, and if you were providing for a city of pigs, how else would you feed the beasts?
But if the trader goes empty-handed, having nothing which they require who would supply his need, he will come back empty-handed.
Whereas, I said, they ought to be dangerous to their enemies, and gentle to their friends; if not, they will destroy themselves without waiting for their enemies to destroy them.
Dost thou grieve that thou dost weigh but so many pounds, and not three hundred rather? Just as much reason hast thou to grieve that thou must live but so many years, and not longer. For as for bulk and substance thou dost content thyself with that proportion of it that is allotted unto thee, so shouldst thou for time.
[It is perhaps significant that none of the earlier commentators give us any information about this work. Mei Yao- Ch’en calls it "an ancient military classic," and Wang Hsi, "an old book on war." Considering the enormous amount of fighting that had gone on for centuries before Sun Tzŭ’s time between the various kingdoms and principalities of China, it is not in itself improbable that a collection of military maxims should have been made and written down at some earlier period.]