arrived
safely, in A.D. 414, with all his books, pictures, and images, at a spot
on the coast of Shan-tung, near the modern German port of Kiao-chow.

Hsuean Tsang.

Another of these adventurous priests was Hsuean Tsang (wrongly, Yuean
Chwang), who left China on a similar mission in 629, and returned in
645, bringing with him six hundred and fifty-seven Buddhist books,
besides many images and pictures, and one hundred and fifty relics. He
spent the rest of his life in translating, with the help of other
learned priests, these books into Chinese, and completed in 648 the
important record of his own travels, known as the Record of Western
Countries.

Lao Tz[)u].

_Philosophy._--Even the briefest _resume_ of Chinese philosophical
literature must necessarily include the name of Lao Tz[)u], although his
era, as seen above, and his personality are both matters of the vaguest
conjecture. A number of his sayings, scattered over the works of early
writers, have been pieced together, with the addition of much
incomprehensible jargon, and the whole has been given to the world as
the work of Lao Tz[)u] himself, said to be of the 6th century B.C.,
under the title of the _Tao Te Ching_. The internal evidence against
this book is overwhelming; e.g. one quotation had been detached from the
writer who preserved it, with part of that writer's text clinging to
it--of course by an oversight. Further, such a treatise is never
mentioned in Chinese literature until some time after the Burning of the
Books, that is, about four centuries after its alleged first appearance.
Still, after due expurgation, it forms an almost complete collection of
such apophthegms of Lao Tz[)u] as have come down to us, from which the
reader can learn that the author taught the great doctrine of
Inaction--Do nothing, and all things will be done. Also, that Lao Tz[)u]
anticipated the Christian doctrine of returning good for evil, a
sentiment which was highly reprobated by the practical mind of
Confucius, who declared that evil should be met by justice. Among the
more picturesque of his utterances are such paradoxes as, "He who knows
how to shut, uses no bolts; yet you cannot open. He who knows how to
bind uses no ropes; yet you cannot untie"; "The weak overcomes the
strong; the soft overcomes the hard," &c.

Chuang Tz[)u].

These, and many similar subtleties of speech, seem to have fired the
imagination of Chuang Tz[)u], 4th and 3rd centuri