DESTINY, FATE 35 



from the aura of Heaven. The breath of Heaven emanates 

 and gives vitality to the stars. Man inhales the emanations 

 from the stars. The quality of this fluid determines their 

 condition. The stars themselves are richly or poorly endowed 

 with this vital fluid. The quality of the starry endowment 

 determines the destiny of nations and men. If a man comes 

 to an untoward end, the Chinese therefore say that in death 

 the "unfortunate rides on the Ch'i Wei star to return to 

 Heaven." 



The Confucian, therefore, has an expansion of their 

 doctrine of destiny. To whom this expansion is due is not 

 certain. But in order to find a more philosophic ground for 

 their faith destiny was divided into three kinds. The Cheng 

 Ming, Constant destiny; The Sui Ming, The Consequent or 

 Conditional destiny; The Tsao Ming or the Fortuitous 

 destiny. 



Wang Ch'ung examines the validity of these divisions 

 and tests their truth from the facts of history. He takes the 

 explanation of each as given by their upholders. Constant 

 destiny is explained as that which is constantly fortunate in 

 inherent endowment. Consequent destiny depends on con- 

 duct. Good effort results in achievement. But a man who 

 wastes his life in debauchery meets with a bad end. For- 

 tuitous destiny implies that a man doesn't get his proper 

 deserts owing to< the intervention of an external hazard. A 

 good man, therefore, may meet with ill-success and so on. 

 Mencius says that a good student for instance doesn't get 

 the reward he should. "The search," he says, "may be 

 according to fact and truth, but the getting depends on destiny. 

 And likewise a bad man gets very often more than he 

 deserves. ' ' "Very well" says Wang Ch'ung "let the soundness 

 of these be tested from historical examples," so he takes the 

 second and examines it. The consequent destiny the Con- 

 fucianist maintains depends on conduct. Wang Ch'ung 

 applies the doctrine to the case of Tao Chih, a famous brigand, 

 who slew no end of people and caused untold miseries to the 

 world. Yet this scoundrel lived to a green old age in ease, 

 luxury, and comfort. Your theory fails says Wang Ch'ung 

 in the case of this bad man. 



Take again the life of Yen Yuan, the immortal scholar 

 and renowned student. He died early through too' close an 

 application of his talents to study. The theory again breaks 

 down. Again good and loyal ministers have been expelled 

 the kingdom or boiled in oil. Confucius failed to find 

 office. The doctrine again fails to withstand the force of this 

 criticism. Wang Ch'ung therefore maintains that the ex- 

 planation is incorrect. The consequent doctrine fails to 



