Page:The Mythology of All Races Vol 8 (Chinese and Japanese).djvu/40

16 close analysis of the doctrines of these two sects would show that they are not in harmony on fundamental questions. Buddhism aims at exterminating both soul and body, while Taoism strives to etherealize the body until it reaches a state of immortality. The radical difference in doctrinal teachings was glossed over in the zeal of the T'ang Emperor to transpose the popular belief in Buddhism into nationalistic lines. Everything in Taoism is of purely Chinese origin, and however much its form may have been influenced by the importation of Buddhism, the entire body of the Taoist doctrine springs from national sources. Taoism is a revolt against Buddhism because of its foreign origin, while at the same time it did not hesitate to copy slavishly its whole system of organization.

The influence of the ethical philosophy of Lao Tzǔ in the organized development of Taoism was largely overshadowed by the magical arts of Chang Tao-ling, who reverted to an earlier source than Lao Tzǔ for his authority. He went back to "The Book of Changes" (I King), of which Confucius said in the "Analects" (Lun Yü): "If my number of years were increased, I would give fifty of them to the study of the I King and then I might come to be without great faults." "The Book of Changes" is the earliest of the Chinese classics, and, it may be added, remains the one least understood. It must have originated several centuries earlier than the time of Confucius and Lao Tzǔ, but after the time of Wên Wang, 1231-1135, who expanded the original Eight Diagrams into sixty-four, such as are found in this classic. The I King is concerned with the discussion of lucky and unlucky events which are mysteriously entwined with the names of the Sixty-four Diagrams. It speaks of good fortune in such events as choosing a wife, in returning home, in going on an expedition. It couples morality with good fortune in such phrases as "there is prosperity for the hero who is correct in conduct." It gives great honour to the ruler of the state, and this is probably the reason that Confucius so