GREEK AND CHINESE THOUGHT. 183 



Chuang-Tzii which recalls Parmenides, 1 so far as 

 the contrast between the way of truth and the way 

 of error, the true belief in the One and the popular 

 belief in the Many, is concerned. But no one can 

 read Chuang-Tzu without feeling that, with him, 

 the "One" is not the dead Unit of Eleaticism, 

 which resulted from the thinking away of differ- 

 ences, but the living Unity of Heracleitus, in 

 which contraries co-exist. Heracleitus, indeed, 

 seems to s have been a man after Chuang-Tzu's 

 own heart, not only in his obscurity, which won 

 for him the title of 6 <ncoravoe, but in his indiffer- 

 ence to worldly position, shown in the fact that, 

 like the Emperor Yao, he abdicated in his brother's 

 favour (JDiog. Laert. ix. i), and in his supercilious 

 disregard for the learned like Hesiod and Pytha- 

 goras and Xenophanes and Hecataeus, 2 no less 

 than for the common people 3 of his day. 



" Listen," says Heracleitus, " not to me, but to 

 reason, and confess the true wisdom that 'All 

 things are ONE.'" 4 "All is One, the divided and 

 the undivided, the begotten and the unbegotten, 

 the mortal and the immortal, reason and eternity, 

 father and son, God and justice." 5 "Cold is hot, 



1 See the fragments in Ritter and Preller's Hist. Phil. Grsec., 

 93 and 94, A. B. Seventh edition. 



2 Heracl. Eph. Rell., xvi., ed. By water. 



* ox^oXoiSopos 'Hpa/cAei-ros. Timon ap. Diog. Laert. , ix. I. 



* OVK e'/teC a\\a rov \6yov aKovffdvras (5/ioAoyeW <ro<p6v fffTt tv 

 iravTci, flyai, Heracl. Eph. Rell., i, 



5 Hippolytus Ref, haer., ix. 9. 



