the freedom I had acquired; and as I loved forest and plain, I retired
to my villa. When I built this villa, a long embankment formed the
boundary behind it; in front the prospect extended over a clear canal;
all around grew countless cypresses, and flowing water meandered round
the house. There were pools there, and outlook towers; I bred birds and
fishes. In my harem there were always good musicians who played dance
tunes. When I went out I enjoyed nature or hunted birds and fished. When
I came home, I enjoyed playing the lute or reading; I also liked to
concoct an elixir of life and to take breathing exercises,[3] because I
did not want to die, but wanted one day to lift myself to the skies,
like an immortal genius. Suddenly I was drawn back into the official
career, and became once more one of the dignitaries of the Emperor."

[Footnote 3: Both Taoist practices.]

Thus Lao Tz[)u]'s individualist and anarchist doctrine was not suited to
form the basis of a general Chinese social order, and its employment in
support of dictatorship was certainly not in the spirit of Lao Tz[)u].
Throughout history, however, Taoism remained the philosophic attitude of
individuals of the highest circle of society; its real doctrine never
became popularly accepted; for the strong feeling for nature that
distinguishes the Chinese, and their reluctance to interfere in the
sanctified order of nature by technical and other deliberate acts, was
not actually a result of Lao Tz[)u]'s teaching, but one of the
fundamentals from which his ideas started.

If the date assigned to Lao Tz[)u] by present-day research (the fourth
instead of the sixth century B.C.) is correct, he was more or less
contemporary with Chuang Tz[)u], who was probably the most gifted poet
among the Chinese philosophers and Taoists. A thin thread extends from