ness.

The principal commentator on the works of Confucius speaks of Laou-keun, or, as he is sometimes styled, Laoutsze,* with little respect, and calls him "an ignorant good man." He is there described as a recluse, who was distinguished by his humility, uprightness, simplicity of life, and exemption from cares and passions. He taught and practised a weak inactivity and neglect of the world and its concerns, loving neither fame, nor pleasure, nor busiIt is reasonable to suppose that the principal fabric of that doctrine which now distinguishes the professors of the Taou sect was the work of those who succeeded Laoukeun, and made use of his name as the foundation of their system. They call him "the original ancestor, or founder honoured of heaven;" and the account given of him in popular books is, that he was an incarnation of some superior being, and that there is no age in which he does not come forth among men in human shape. They tell the various names under which he appeared, from the highest period of fabulous antiquity down as late as the sixth century, making in all seven periods.† In imitation, perhaps, of the Budhist Triad, the followers of Taou have also their own Triad, which they denominate "the Three pure ones. This threefold source and supreme ruler is represented as presiding in heaven among the assembled gods, the sun, moon, stars, and constellations, and delivering his name, accompanied by many epithets of benevolence and mercy, to the "great barefooted angel," to be promulged in the lower world, that, amongst men, all who see and recite that name may attain infinite happiness and complete deliverance from all evil. Their principal scripture is the Taou-te-king, a Latin version of which exists in the library of the Royal Society.

* The legend says he was born with white hair, and thence called Laou-tsze, "the old infant."

+ Morrison's Dictionary, Part I. p. 582.

Besides the practice of alchymy, to which they were led in their search for the elixir of long life, the disciples of Laou-keun have at different times professed the science of magic, and their arts of imposition were, at various periods of Chinese history, practised upon the sovereigns of the country. Under the Tâng dynasty this superstition gained such credit that the title of Tien-sze, “Celestial doctors or teachers," was conferred on its professors: a superb temple was erected to Laou-keun, and his image placed in it. It is said that the representatives of the head of the sect have still a large establishment in the province of Keang-sy, where numbers flock from all parts to obtain cures for diseases or to learn their destinies. The sect appears, in fact, to have degenerated very much from the character and tenets of the original founder, and many who wear the garb of the Taou-sze are at present little better than cheats and jugglers, professing to have communication with demons. The chief point of distinction in garb between them and the rest of the Chinese is the mode in which they dress their hair, which is fastened at the top of the head by means of a pin or skewer, somewhat after the fashion of the people of Loo-choo. It is by many degrees the least popular or predominant sect of China; its superstitions now engage only a few of the most ignorant, and the Taou-sze are but rarely seen.

In proof of the puerile nature of the superstitions which have occupied this sect, we may produce an extract from an original Chinese work, the history of the "Three States," in which are detailed the legends relating to the three brothers Chang, who professed the doctrines of the Taou sect, and at the head of an insurrection of rebels, called "Yellow Caps," produced those troubles which ended in the ruin of the Hân dynasty. "Lew-pei took occasion to steal upon Chang-paou with his whole force,

to baffle which the latter mounted his horse, and, with dishevelled hair and waving sword, betook himself to magic arts. The wind arose with loud peals of thunder, and there descended from on high a black cloud, in which appeared innumerable men and horses as if engaged. Lew-pei immediately drew off his troops in confusion, and, giving up the contest, retreated to consult with Choo-tsien. The latter observed, 'Let him have recourse again to magic; I will prepare the blood of swine, sheep, and dogs, and, placing a party on the heights in ambush, wait until the enemy approaches, when his magic will be all dispersed by projecting the same upon him.' Lew-pei assented to this, and directed two of his leaders, each with a thousand men, to ascend the highest part of the mountain, supplied with the blood of swine, sheep, and dogs, and other impure things.

"On the following day, Chang-paou, with flags displayed and drums beating, came to offer battle, and Lewpei proceeded to meet him; but scarcely had they joined before Chang-paou put his magic in exercise; the wind and thunder arose, and a storm of sand and stones commenced. A dark cloud obscured the sky, and troops of horsemen seemed to descend. Lew-pei upon this made a show of retreating, and Chang-paou followed him; but scarcely had they turned the hill when the ambushed troops started up and launched upon the enemy their impure stores. The air seemed immediately filled with men and horses of paper or straw, which fell to the earth in confusion; while the winds and thunder at once ceased, and the sand and stones no longer flew about. When Chang-paou saw his magic thus baffled, he would have retreated at once, but Lew-pei's two leaders made their appearance on either side, while himself and his lieutenant pursued in the rear. The rebels were defeated with great

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slaughter. Lew-pei, on seeing the flag inscribed Lord of Earth,' ran full speed on his horse towards Changpaou, who took to flight, and in his retreat was wounded in the left arm with an arrow discharged at him by his enemy."

In regard to the word Taou, Reason, which serves as the denomination of the sect under consideration, and with reference to which they style themselves "doctors of reason," it would seem that the ancient term philosopher in use among ourselves had very much the same origin. Some persons have spent much time in discussing the mysterious and recondite meanings which in Chinese metaphysics have been attached to the words Taou and Ly; but it would be useless to enter upon such a discussion in a work like the present, and we shall content ourselves with the popular meaning of those terms in connexion with each other, which is simply reason. One of the missionaries of the Romish church supposed that Taou corresponded to the Greek λoyos; but it has been objected to this, with some truth, that what several of the Chinese books affirm of Taou being the original source and first productive cause of all things, does not so well comport with the definition of the Logos given in the philosophical systems which have adopted that term, and where it has been considered not as the first cause, but rather the first emanation from the Deity.

Laou-keun had four principal disciples, the chief of whom was Chuang-tsze, concerning whom the Chinese possess an agreeable tale, which has been translated into French by Père Dentrecolles. It may be a relief to the dry dulness of Chinese philosophy, and at the same time illustrative of this sect, if we give an abstract of the story, which is the more particularly deserving of notice, as it has supplied ample materials for the Zadig of Voltaire.

The whole, it will easily be perceived, is a satire on the female sex and on marriage, and might perhaps be meant as an indirect dissuasive against that state. The story commences with an enunciation of the principles of the Chinese Epicurus. "Riches, and the advantages which they bring, are but a short and agreeable dream: honours and reputation resemble a brilliant cloud, which soon vanishes. The affection of those united by blood and other ties is commonly but a vain appearance; the most tender friendships may convert themselves into the bitterest strifes. Let us not wear a yoke because it is of gold; nor bear the burden of chains because they consist of jewels. Let us purify our minds, moderate our desires, and detach ourselves from worldly affections: let us, above all things, preserve ourselves in a state of liberty and joy, which is independent of others."

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Chuâng-tsze, the story proceeds to say, having married a young and beautiful wife, retired to his native country of Soong, the present Shantong, to lead the life of a philosopher. He declined the offer of the sovereign of a neighbouring state, who had been led by the fame of his wisdom to seek his services as minister, with the following apologue: A heifer, prepared for sacrifice with high and luxurious feeding, marched in state, arrayed in all the ornaments with which victims are adorned. In the midst of her triumph she perceived some oxen at the plough, and her pride was redoubled. But when, on entering the temple, the victim saw the knife raised in readiness for her immolation, she would gladly have exchanged lots with those whose condition had only just before been despised as inferior to her own."

One day, as Chuâng-tsze was walking, immersed in thought, at the foot of a neighbouring mountain, he on a sudden found himself among a multitude of tombs; and